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A  COMPLETE  CATECHISM 

OF 

THE  CATHOLIC  RELIGION 


TRANSLATED  FROM  THE  GERMAN  OF 
THE  REV.  JOSEPH  DEHARBE.  S.J. 

BY   THE 

REV.  JOHN   FANDER 

PRECEDEIi  BT 

^  ^fjort  Jlisitorp  of  i^cbeateb  I^eligion,  from  tftc 
(Creation  to  tfje  ^res^ent  Kimt 

WITH  QUESTIONS  FOR  EXAMINATION 


SIXTH  AMERICAN  EDITION 


CONFORMED  TO  THE 
CODEX  JURIS   CANONICI 


EDITED    BY 

THE  REV.  JAMES  J.  FOX,  D.D. 

AND 

THE  REV.  THOMAS  McMILLAN,  C.S.P. 


^ 


NEW  YORK 

SCHWARTZ,  KIR  WIN  &  FAUSS 

42  BARCLAY  STREET 


A9^^']55^ 


Very  Rev.  Edmund  T.  Shanahan,  D.D. 
Censor  deputatus  Catholic  University  of  America 

April  16,  1908  Washington,  D.  C. 


LOAN  STACIC 

Smprimatttf 

►J<  John  M.  Farley, 
April  21,  1908  Archbishop  of  New  York 


Copyright,   1912,   1919,   1924,  by 
Schwartz,  Kirwin  &  Fausevs. 


PREFACE  TO  THE  SIXTH  AMERICAN 
EDITION. 

The  Catechism  of  Father  Joseph  Deharbe,  S.  J.,  first 
translated  into  English  about  half  a  century  ago,  has 
become  so  well  known  throughout  this  country  that 
there  is  no  need  now  to  draw  attention  to  its  merits.  It 
follows  the  triple  catechetical  method,  using  each  in  its 
appropriate  place.  The  historical  outline  prefixed  to 
the  catechism  proper  furnishes,  in  sufficient  detail,  the 
historic  proof  of  Eevelation  and  the  divine  institution 
of  the  Church.  The  first  part  of  the  catechism  treats  of 
faith  and  what  is  to  be  believed;  the  second,  of  the 
Christian  rule  of  life,  i.e.,  the  commandments  of  God 
and  of  the  Church;  the  third,  of  the  essential  means  of 
salvation,  grace,  and  of  the  channels  instituted  by  our 
Lord  Jesus  Christ  for  its  communication.  The  dog- 
matic and  moral  teaching  is  accompanied  by  ample  cita- 
tion of  proof  from  Scripture  and  tradition.  Finally, 
the  logical  relation  and  sequence  of  subjects  is  insisted 
upon;  so  that  the  whole  forms  a  well-articulated,  com- 
prehensive statement  of  our  holy  religion.  It  presents 
that  religion  truly,  as  a  doctrine  and  rule  of  life  em- 
bracing the  whole  man;  given  by  God,  through  His  Son, 
Jesus  Christ,  who  has  made  it  visible  to  men,  and  fruit- 
ful unto  salvation  in  an  enduring  Society  of  which  He 
is  the  Head,  the  Way,  the  Truth  and  the  Life, 

The  present  edition  is  based  on  the  fifth  American  edi- 
tion. No  essential  changes  have  been  introduced;  but 
many  minor  modifications,  suggested  by  experienced 
teachers  who  have  used  the  work  for  many  years,  have 

iii  !  ^  .. 


IV  PEEFACE 

been  made  In  a  few  places  the  order  has  been  rear- 
ranged; simpler  and  more  idiomatic  terms  and  phrases 
have  been  substituted  for  others  that  were  less  familiar, 
or  foreign  in  construction,  or  too  technical.  Some  ques- 
tions and  answers  have  been  recast  for  the  sake  of  clear- 
ness ;  and  some  new  ones  have  been  inserted.  In  many- 
cases  where  this  has  been  done,  as,  for  example,  in 
the  section  on  the  creation  of  man,  the  new  forms  have 
been  taken  from  the  Catechism  of  Pius  X.  The  historical 
sketch  has  been  brought  down  to  the  present  day;  and, 
that  it  might  not,  in  consequence,  demand  an  unduly 
large  share  of  space,  some  of  the  preceding  paragraphs 
have  been  condensed.  The  changes  which  have  been  in- 
stituted in  Church  discipline  since  the  publication  of  the 
previous  edition  have  been  incorporated.  In  the  exposi- 
tion of  duties  more  account  has  been  taken  to  make  it 
meet  the  conditions  of  life  in  this  country. 

Some  more  changes  in  the  text,  looking  towards  fur- 
ther simplification,  were  suggested  by  persons  interested 
in  the  work.  It  must  be  remembered,  however,  that, 
especially  on  dogmatic  subjects,  accuracy  cannot  always 
be  safeguarded  without  a  close  adhesion  to  the  language 
of  theology.  As  Bossuet  has  wisely  said,  terms  not  un- 
derstood at  first  may  come  to  be  understood  later  on 
by  the  help  of  reflection;  and  it  is  better  that  the  less 
advanced  and  less  capable  should  find  things  which  they 
cannot  quite  understand,  than  that  the  more  advanced 
and  intelligent  should  be  deprived  of  anything  useful 
to  them.  Besides,  this  work  is  not  intended  for  the 
younger  children,  but  for  pupils  in  the  more  advanced 
classes,  of  elementary  schools,  for  high  schools,  colleges, 
academies,  Sunday  schools  and  for  private  instruction. 


THE  TEACHING  OF  THE  CATECHISM. 

From  the  earliest  days  of  the  Church  the  instruction 
of  the  ignorant,  whether  adults  or  children,  in  the  rudi- 
ments of  the  faith  has  ever  been  regarded  as  one  of  the 
foremost  duties  of  the  pastoral  office.  This  kind  of  in- 
struction, called  catechetical,  differs  from  the  more  gen- 
eral forms  of  religious  teaching.  The  Council  of  Trent 
carefully  marked  this  difference,  and  prescribed  cate- 
chetical instruction  as  a  distinct  duty  for  all  who  have 
the  care  of  souls.  In  his  Encyclical  on  the  subject,  his 
Holiness,  Pius  X.,  describes  the  nature  of  such  instruc- 
tion. He  first  cites  with  approbation  the  words  of  his 
predecessor,  Benedict  XIY. :  "  Two  chief  obligations 
have  been  imposed  by  the  Council  of  Trent  on  those  who 
have  the  care  of  souls ;  first,  that  they  address  the  people 
on  divine  things  on  feast  days;  and,  second,  that  they 
instruct  the  young  and  the  ignorant  in  the  rudiments  of 
the  law  of  God  and  of  the  faith."  Then  Pius  X.  says : 
"  It  may  be  that  there  are  some  who,  to  save  themselves 
trouble,  are  willing  to  believe  that  the  explanation  of 
the  Gospel  may  serve  also  for  catechetical  instruction. 
This  is  an  error  which  should  be  apparent  to  all.  For 
the  sermon  on  the  Gospel  is  addressed  to  those  who  may 
be  supposed  to  be  already  instructed  in  the  rudiments 
of  the  faith.  It  is,  so  to  say,  the  bread  that  is  broken 
for  adults.  Catechetical  instruction,  on  the  other  hand, 
is  that  milk  which  the  Apostle  St.  Peter  wished  to  be 
desired  mth  simplicity  by  the  faithful  as  newly-born 
children." 

Three  methods  are  open  to  the  catechist :  the  histori- 
cal^ the  logical,  and  the  liturgical.     Divine  EevelatioD 


VI       TEACHING  OF  THE  CATECHISM 

is  a  fact  that  falls  within  the  domain  of  history.  To 
relate  the  events  connected  with  this  .Eevelation,  their 
sequence,  relations,  and  results,  in  order  to  impart  a 
knowledge  of  Christian  doctrine,  is  to  follow  the  histor- 
ical method.  In  his  treatise  for  catechists,  a  work  which 
left  a  lasting  impress  on  the  Church's  catechetical  sys- 
tem, St.  Augustine  strongly  recommends  this  method. 
He  advises  the  catechist  to  give  a  brief  account  of  re- 
ligious history  fiom  the  beginning,  in  order  to  explain 
creation  and  original  sin;  to  show  how  the  Old  Testa- 
ment foretells  the  coming  of  the  Eedeemer,  and  the 
establishment  of  the  Church;  then  to  relate  the  events 
of  our  Lord's  life,  the  beginnings  of  the  Church  and  her 
subsequent  history;  and  thereby  to  convey  to  the  pupils 
a  knowledge  of  Christian  belief  and  precepts. 

On  the  simple  enunciation  of  a  truth  of  faith  the 
mind  may  ascend  from  the  ideas  expressed  to  principles 
on  which  these  ideas  depend;  or  it  may  develop  the  con- 
sequences contained  in  the  truth.  This  is  the  logical 
plan,  based  on  the  natural  tendency  of  the  mind  to  cor- 
relate and  systematize  its  knowledge.  It  is  followed  by 
the  great  catechism  published  by  the  authority  of  the 
Council  of  Trent,  for  the  purpose  of  resisting  Protest- 
anti-sm,  which  did  not  dispute  the  fact  of  Eevelation. 
The  influence  of  this  catechism  has  caused  the  logical 
method  to  predominate  for  the  last  three  centuries.  The 
historical  method,  however,  was  maintained  and  per- 
petuated by  Bossuet,  who,  following  the  counsels  of  St. 
Augustine,  composed  for  his  diocese  an  abridgment  of 
sacred  history  to  be  used  in  conjunction  with  the  cate- 
chism in  vogue. 

The  truths  of  faith  and  the  facts  of  religious  history, 
associated  with  Eevelation  and  its  propagation,  are 
perpetuated  in  a  striking,  sensible  manner  by  insti- 
tutions, laws,  customs,  ceremonies,  symbols,  prayers  and 
other  observances.  The  Church,  with  her  entire  consti- 
tution, organization,  discipline,  and  worship,  is  a  per- 


TEACHING  OF  THE  CATECHISM       Vll 

petual  living  monument  embodying  and,  throughout 
the  ages,  witnessing  to  the  doctrine  of  the  faith.  To 
teach  this  doctrine  by  interpreting  the  meaning  of  the 
Church's  life  and  action  is  the  liturgical  method.  These 
three  methods  do  not  exclude  one  another.  Each  one  of 
them,  in  turn,  possesses  its  own  special  advantages  for 
some  divisions  of  the  catechism;  and  the  whole  ground 
is  best  covered  when  they  are  combined.  If  we  examine 
the  homilies  of  the  Fathers  we  shall  find  that  they  make 
use  of  the  three  plans. 

Along  with  Benedict  XIV.  the  present  Supreme  Pon- 
tiff calls  the  office  of  catechist  the  most  useful  of  insti- 
tutions for  the  glory  of  God.  He  observes  that  the 
teaching  of  the  catechism  is  a  work  more  important  than 
that  of  the  sacred  orator  who  eloquently  defends  relig- 
ion ;  or  than  that  of  the  priest  who  laboriously  compiles 
learned  books  to  illustrate  the  truths  of  faith.  The 
proper  fulfilment  of  this  office,  he  warns  us,  is  not  an 
easy  task :  *^  It  is  much  easier  to  find  a  preacher  capable 
of  delivering  an  eloquent  and  elaborate  discourse  than  a 
catechist  able  to  impart  instruction  in  a  manner  entirely 
worthy  of  praise.  It  must,  therefore,  be  carefully  borne 
in  mind  that  whatever  facility  of  ideas  and  language  a 
man  may  have  inherited  from  nature,  he  will  never  be 
able  to  teach  the  catechism  to  the  young  and  the  adult 
without  preparing  himself  thoughtfully  for  the  task." 

The  first  indispensable  condition  for  fruitful  work  is, 
according  to  St.  Augustine,  that  the  catechist  bring  to 
his  task  a  spirit  of  love :  "  If  you  do  not  love  God  and 
your  brethren  how  will  you  laboriously  spell  out  the  first 
words  of  faith  to  the  ignorant  ?  Where  will  you  discover 
the  secret  of  repeating  again  and  again  the  same  truth 
in  a  variety  of  ways  ?  Whence  will  you  draw  the  courage 
and  industry  necessary  to  cultivate  this  soil  abounding 
only  in  briars  and  thistles  ?  .  .  .  You  must  repeat  and 
repeat  the  same  things.  Let  the  love  which  animates 
you  give  them  an  appearance  of  novelty." 


Vlll  TEACHING    OF    THE    CATECHISM 

Catechetical  instruction,  Piux  X.  observes,  is  the  basis 
-of  all  other  kinds  of  religious  instruction.  Ignorance  of 
the  catechism  he  declares  to  be  the  chief  cause  of  that 
rapid  increase  of  infidelity  and  immorality  which  he 
witnesses,  not  only  among  the  poorer  classes,  "  but  in 
the  highest  walks  of  life  and  among  those  who,  inflated 
with  knowledge,  rely  upon  a  vain  erudition  and  think 
themselves  at  liberty  to  turn  religion  into  ridicule  and 
to  blaspheme  that  which  they  know  not."  His  woids 
<;onfirm  the  solemn  warning  which  a  late  learned  prelate 
Addressed  to  his  clergy:  The  most  effectual  of  all 
preaching,  and  that  without  which  all  other  preaching  is 
nearly  useless,  is  the  teaching  of  the  catechism  to  the 
young.  The  priest  who  would  neglect  every  other  in- 
struction and  teach  the  catechism  to  the  children  of  his 
parish  would  have  done  a  great  deal.  The  priest  who 
would  discharge  every  other  duty  and  neglect  this  one 
would  have  done  nothing.  The  one  will  be  preparing  for 
his  successor  a  generation  of,  at  least,  believing  Chris- 
tians ;  the  other,  a  generation  of  baptized  pagans. 


CONTENTS. 

PAQB 

Explanation  of  Abbreviations  and  Marks,    ...        1 

A  SHOET  HISTOEY  OF  EEVEALED  EELIGION. 

Introduction, 3 

I.  History  of  Eevealed  Eeijgion  before  Christ 

From  Adam  to  Moses, 7 

From  Moses  to  Christ, 11 

II.  History  of  Christ, 18 

III.  History  of  the  Church  of  Christ 

From  the  Ascension  of  Christ  to  the  Conversion  of 

Constantino, 25 

From  the  Conversion  of  Constantino  to  the  Eise  of 

Protestantism  in  the  Sixteenth  Century,        .         .       30 
From  the  Eise  of  Protestantism  in  the  Sixteenth 
Century  to  the  Present  Time       .         .         ,         .       42 

Concluding  Eemarks, 57 

Chronological  Succession  of  the  Popes,        ...      63 


CHEISTIAN   DOCTEINE. 
Introduction, ^        .      70 

PAET   I. 
On  Faith. 
Chap.  I.  On  Faith  in  General 

§  1.  Nature  and  Necessity  of  Faith,    ....       73 

§  2.  Object  and  Eule  of  Faith, 75 

§  3.  Mysteries, 77 

iz 


it,  CONTENTS 

PAQB 

§  4.  Holy  Scripture, 77 

§  5.  Tradition, .         ,         .80 

§  6.  Qualities  of  Faith, 82 

Chap.  II.  The  Apostles*  Creed, 85 

PiRST  Article, 85 

§  1.  God,  and  His  Attributes  or  Perfections,      .         .  86 

§  2.  The  Three  Divine  Persons, 92 

§  3.  The  Creation  and  Government  of  the  World,       .  94 

§  4.  The  Angels, 98 

§  5.  Man  and  his  Fall, 100 

Second  Article, 105 

§  1.  Jesus  Christ  the  promised  Messias,       .         .         .  107 

§  2.  Jesus  Christ,  true  God, Ill 

Third  Article, 115 

Fourth  Article,        .        .        .        .        .        .        .        .118 

Fifth  Article, 121 

Sixth  Article, 124 

Seventh  Article, 125 

Eighth  Article, 128 

Ninth  Article,          .        . 131 

§  1.  The  Church  and  the  Form  of  her  Government,     .  131 

§  2.  The  Marks  of  the  Church, 138 

§  3.  The  End  of   the   Church,  and  her  Qualities   re- 
sulting from  this  End, 142 

§  4.  Salvation  in   the   true    Church   of   Christ   alone,  148 

§  5.  The  Communion  of  Saints, 150 

Tenth  Article, 152 

Eleventh  Article, 153 

•Twelfth  Article, 156 

PAKT  II. 
The  Commandments. 
Chap.   I.    The   Commandments    in   General   and   the 

Chief  Commandment, 161 


CONTENTS 


Saints, 


§  1.  The  Love  of  God, 

§  2.  The  Love  of  our  Neighbor,   . 

§  3.  Christian  Self -Love,      . 
Chap.  II.  The  Ten  Commandments  of  God, 

First  Commandment  of  God 

§  1.  The  Honor  and  Worship  of  God, 

§  2.  The  Veneration  and  Invocation  of  the 

Second  Commandment  of  God,     . 

Third  Commandment  of  God, 

Fourth  Commandment  of  God,     . 

Fifth  Commandment  of  God, 

Sixth  and  Ninth  Commandments  of  God, 

Seventh  Commandment  of  God,    . 

Eighth  Commandment  of  God,     . 

Tenth  Commandment  of  God, 
Chap.  III.  The  Six  Commandments  of  the  Church, 

First  Commandment  of  the  Church,     . 

Second  Commandment  of  the  Church, 

Third,    Fourth,    and    Fifth    Commandments    of    the 
Church, 

Sixth  Commandment   of  the  Church,   Note, 
Chap.  IV.  The  Violation  of  the  Commandments, 

§  1.  Sin  in  General,      . 

§  2.  The   Different   Kinds    of   Sin,      .... 

§  3.  The  Different  Kinds  of  Sin  (continued) 
Chap.  V.  Virtue  and  Christian  Perfection,    . 

§  1.  Virtue, 

§  2.  Christian  Perfection, 


PAGE 
162 

164 
169 
171 

172 

177 
182 
186 
189 
197 
200 
204 
207 
211 
212 
213 
217 

221 
223 

223 
226 

229 
231 
232 
236 


PART    III. 
The  Means  of  Grace. 
Chap.  I.  Grace  in  General 

§  1.  The  Grace  of  Assistance,       .         .         .         . 
§  2.  The  Grace  of  Sanctification  or  Justification, 


242 
244 


xU  CONTENTS 

PAGE 

Chap.  II.  The  Sacraments, 249 

I.  Baptism, '      .         .         .  252 

II.  Confirmation,      .         .         .         .         .         .         .         .  257 

III.  Holy  Eucharist, 261 

§  1.  The  Eeal  Presence  of  Christ  in  the  Blessed  Sac- 
rament,        261 

§  2.  The  Holy  Sacrifice  of  the  Mass,   .         .         .         .265 

§  3.  Holy   Communion, 272 

IV.  Penance, 279 

§  1.  Examination  of  Conscience,           ....  282 

§  2.  Contrition, 283 

§3.  Eesolution  of  Amendment,    .         .         .         .         .  286 

§4.  Confession, 288 

§  5.  Satisfaction, 292 

§  6.  Indulgences, 295 

V.  Extreme  Unction, 298 

VI.  Holy  Orders, 301 

VII.  Matrimony, 304 

Chap.  III.  Prayer 

§  1.  Prayer  in  General, 311 

§  2.  Meditation, 314 

§3.  The  Lord's  Prayer, 315 

§  4.  The  Angelical  Salutation, 319 

Chap.  IV.  Sacramentals, 323 

Chap.  V.  Religious  Practices  and  Ceremonies  in  Gen- 
eral, AND  ON  SOME  IN  PARTICULAR,             .           .           .  326 

Eecapitulation, 330 


A.D.                      sta^ 

ids 

(d.  1584) 

I  ( 

B.C. 

(( 

i.e. 

n 

viz. 

ft 

comp. 

it 

6 

ct 

Concl.  Eem. 

l( 

Counc.  of  Trent,  S. 
vi.,  ch.  11,  c.  22 

\ 

P.  107,  quest.  17 

(I 

Eccles. 

ic 

Ecclus. 

f( 

Matt.  xvi.  18,  19 
Tob.  vi,  viii.  and  xi. 
1  Cor.  xi.  27 


EXPLANATION 

OF    ABBREVIATIONS    AND    MARKS. 

^  Anno    Domini,    or   in   the   year   of 
'  ]       our  Lord. 

died  in  1584. 

Before    Christ. 

id  est,   or  that  is. 

videlicet,  or  namely. 

compare. 

Paragraph  6  of  the  History. 

Concluding   Eemarks. 

(  Council     of     Trent,     Session     vi., 
I       chapter    11th,   canon   22d. 

Page   107,   Question   17. 

Ecclesiastes. 

Ecclesiasticus. 
j  St.    Matthew,    chapter   xvi.    verses 
(       18   and   19. 

Tobias,  chaps,  vi.  viii.  and  xi. 
r  First   Epistle   of   St.   Paul   to   the 


Corinthians,   chap.   xi.   verse   27. 

See  the  names  of  the  Books  of  the  Old  and  New  Testaments 
on  pages  78  and  79.  The  abbreviations  used  for  the  n»mes 
of  the  various  Books  will  be  understood  from  the  abov<»  ex- 
amples. 


A  SHORT  HISTORY  OF  REVEALED 
RELIGION. 

INTKODUCTIOK 

The  word  revelation  signifies  an  unveiling  or  manifes- 
tation of  something  hidden  by  a  veil.  As  the  Council  of 
the  Vatican  teaches,  God,  the  beginning  and  end  of  all 
things,  may  be  certainly  known  by  the  natural  light 
of  human  reason,  by  means  of  created  things.  But  it 
pleased  His  wisdom  and  bounty  to  reveal  Himself  and 
the  eternal  decrees  of  His  will  to  mankind  by  another 
and  supernatural  way,  by  speaking,  in  times  past,, 
through  His  prophets,  and  last  of  all  by  His  Son,  our 
Lord  Jesus  Christ. 

We  owe  it  to  this  divine  teaching  that  among  things 
divine  such  truths  as  of  themselves  are  not  beyond  hu- 
man reason  can,  even  in  the  present  condition  of  man- 
kind, be  known  by  every  one  with  ease,  with  certainty, 
and  with  no  admixture  of  error. 

Besides,  God  has  revealed  truths  which  regard  the  su- 
pernatural end  to  which  He  has  destined  man. 

This  divine  revelation  is  "  contained  in  the  written 
books  and  unwritten  traditions  which,  received  by  the 
Apostles  themselves,  from  the  dictation  of  the  Holy 
Spirit,  transmitted  as  it  were,  from  hand  to  hand,  have 
come  down  even  to  us."  (Counc.  of  the  Vatican. — Dog- 
matic Constitution  on  the  Catholic  Faith,  II.) 

The  books  containing  this  revelation  are  called  the 
.Bible.    The  Bible  consists  of  two  parts,  the  Old  and  the 

3 


4       CATECHISM   OF   THE    CATHOLIC   EELIGION 

Kew  Testament.  The  Old  Testament  contains  the  reve- 
lations made  in  the  beginning  to  man^  and  those  which 
Ood  made  subsequently  through  the  Patriarchs  and  the 
prophets  of  Israel  before  the  coming  of  Christ.  The 
jCSTew  Testament,  written  by  the  Apostles  and  Evangel- 
ists, records  the  life  of  our  Lord  Jesus  Christ,  the  foun- 
dation of  His  Church  and  the  early  events  of  her  his- 
tory. 

Frequently  the  true  sense  of  the  Scriptures  is  obscure. 
Sometimes  the  words  are  to  be  taken  in  their  exact  litr 
eral  meaning;  at  other  times  they  are  figurative.  The 
sacred  writers,  as  Pope  Leo  XIII.  has  said,^  put  down 
what  God,  speaking  to  men,  signified  in  the  way  that 
men  could  understand  and  were  accustomed  to. 

The  Church  alone,  guided  by  the  Holy  Ghost,  can  in- 
fallibly declare  what  is  the  true  sense  of  the  sacred  text. 
In  comparatively  few  cases  has  the  Church  declared 
whether  the  words  are  to  be  taken  literally  or  in  a  figu- 
rative sense.  She  has  never,  for  instance,  taught  that 
the  six  days  of  creation  mean  days  of  twenty-four  hours 
each;  nor  has  she  determined  the  age  of  the  world,  or 
the  date  at  which  man  was  created.  On  the  other  hand, 
she  has  always  clearly  insisted  on  the  great  truths 
taught  in  the  history  of  the  creation,  related  in  the 
Bible,  which  are  the  unity,  the  eternity,  the  goodness, 
and  the  omnipotence  of  God ;  His  creation  of  all  things 
out  of  nothing;  the  spirituality  and  the  immortality  of 
the  human  soul ;  the  fall  of  man ;  the  wickedness  of  sin : 
the  transmission  of  the  effects  of  original  sin  from  our 
first  parents  to  all  their  descendants;  the  character  of 
marriage  as  a  union  for  life  between  one  man  and  one 
woman;  and  the  necessity  of  a  Divine  Saviour  for  all 
the  human  race.  Whenever  the  Church  is  silent  regard- 
ing the  meaning  of  a  text  or  passage  of  the  Bible,  no 
private  person,   however  learned  he  may   be,   has  the 

*  The  Study  of  Holy  Scripture.  Encyclical  ' '  Providentissi* 
mus  Deus. " 


CATECHISM    OF    THE    CATHOLIC    RELIGION"        5 

right  to  pronounce  with   authority  upon  what  is  the 
meaning  of  God's  words  in  that  particular  case. 

The  Council  of  the  Vatican  declares  "  that  in  mat- 
ters of  faith  and  morals,  appertaining  to  the  building 
up  of  Christian  doctrine,  that  is  to  be  held  as  the  true 
sense  of  Holy  Scripture  which  our  holy  Mother  Church 
hath  held  and  holds,  to  whom  it  belongs  to  judge  of 
the  true  sense  and  interpretation  of  the  Holy  Scrip- 
ture:  and,  therefore,  that  it  is  permitted  to  no  one  to 
interpret  the  Sacred  Scripture  contrary  to  this  sense  or 
likewise  contrary  to  the  unanimous  consent  of  the  Fa- 
thers." (Dogmatic  Constitution  on  the  Catholic  Faith, 
11.) 

Between  the  Holy  Scripture  as  interpreted  by  the 
Church  on  the  one  side,  and  science  on  the  other,  there 
never  can  be  any  real  contradiction;  for  God,  who  is 
the  Author  both  of  Faith  and  reason,  cannot  contradict 
Himself.  And  as  Leo  XIII.  says,^  "  There  can  never, 
indeed,  be  any  real  discrepancy  between  the  theologian 
and  the  physical  scientist  as  long  as  each  confines  him- 
self within  his  own  lines,  and  both  are  careful,  as  St. 
Augustine  warns  us  '  not  to  make  rash  assertions,  or  to 
assert  what  is  not  known  as  known.' " 
^  Providentissimus  Deus. 


HISTORY   OF  REVEALED   RELIGION 
BEFORE   CHRIST. 

From  Adam  to  Moses. 

1.  In  the  beginning  God  created  Heaven  and  Earth. 
He  said,  *"  Let  them  he  made/  and  they  were  made.  In 
six  days  God  made  the  whole  world — the  sun,  moon,  and 
stars ;  the  plants,  trees,  and  animals ;  and,  last  of  all.  He 
made  man  to  His  own  image  and  likeness.  The  first 
man  was  called  Adam,  and  the  first  woman  Eve.  They 
were  just  and  holy,  and  the  favorites  of  God.  They  lived 
happy  in  a  delicious  garden  called  Paradise,  and  they 
and  their  descendants  were  never  to  die. 

2.  God  commanded  Adam  and  Eve  not  to  eat  of  the 
fruit  of  the  tree  that  stood  in  the  midst  of  the  garden, 
lest  they  should  die.  But  the  serpent  said  to  them :  ^  If 
you  eat  thereof,  you  shall  be  as  Gods.^  Adam  and  Eve 
believed  the  serpent,  and  broke  the  command  of  God. 
For  this  sin  of  disobedience  punishment  immediately 
came  upon  them  and  all  their  descendants.  They  were 
driven  from  the  garden  of  Paradise,  were  doomed  to 

1.  How  did  God  create  Heaven  and  Earth?  In  how  many 
days  did  He  create  all  things?  When  did  He  create  man?  How 
did  He  distinguish  man  from  the  other  creatures?  What  were 
the  names  of  the  first  man  and  woman?  Were  they  also  liable 
to  sin,  as  we  are?  Where  did  they  live?  Were  they  and  their 
children  ever  to  die? 

2.  What  commandment  did  God  give  to  Adam  and  Eve? 
What  did  the  serpent  tell  them?  What  did  Adam  and  Eve  do? 
Were  they  punished  for  it?  Were  they  alone  punished?  What 
punishment  came  upon  them?  Did  God  then  abandon  themf 
What  did  he  promise  them? 

7 


8         CATECHISM  OF  THE  CATHOLIC  RELIGION 

death  and  many  hardships,  and  were  to  be  banished 
from  God  for  ever.  Nevertheless,  God  had  compassion 
on  them,  and  promised  them  a  Saviour,  who  should 
reconcile  them  again  to  Him,  and  make  them  partakers 
of  eternal  happiness  in  Heaven,  provided  they  did 
penance  (Gen.  iii.  15). 

3.  Cain  and  Abel,  sons  of  our  first  parents,  offered 
sacrifice  to  Almighty  God.  God  was  pleased  with  that 
of  the  virtuous  Abel,  but  not  with  that  of  the  wicked 
Cain.  Cain,  being  exceedingly  angry  at  the  preference 
given  to  his  brother,  killed  him ;  and  in  punishment  for 
this  crime  he  was  cursed  by  God,  and  became  a  vagabond 
upon  earth. 

4.  The  descendants  of  Cain  were  wicked,  like  their 
father,  and  gradually  seduced  even  the  good;  insomuch 
that,  in  process  of  time,  all  men  turned  away  from  God 
and  sank  deeper  and  deeper  into  sin  and  vice.  God  then 
resolved  to  destroy  the  degenerate  race  of  Adam  by  a 
universal  deluge.  The  rain  fell  upon  the  earth  for  forty 
days  and  forty  nights,  and  the  waters  rose  fifteen  cubits, 
or  twenty-seven  feet  and  a  half,  above  the  highest  moun- 
tains. All  living  creatures  on  the  face  of  the  earth 
perished  in  the  flood,  except  the  pious  Noe,  with  his 
family,  and  the  animals  that  were  with  him  in  the  ark, 
which  he  had  built  by  the  command  of  God.  In  thanks- 
giving for  this  escape,  Noe  erected  an  altar  and  offered  a 
burnt  sacrifice  to  the  Lord,  who,  in  return,  blessed  him 
and  his  sons,  and  promised  him  that  ''  there  should  no 
more  be  waters  of  a  flood,  to  destroy  all  flesh '  ( Gen. 
ix.  15). 

3.  Who  were  Cain  and  Abel?  How  did  they  worship  God? 
Was  God  pleased  with  their  sacrifices'?  What  did  Cain  do,  and 
what  became  of  him! 

4.  Were  the  descendants  of  Cain  good  or  wicked?  What 
evil  did  they  do?  What  did  God  then  resolve  to  do?  How  long 
did  it  rain?  To  what  height  did  the  flood  rise?  Did  all  living 
creatures  perish?  What  did  Noe  do  when  he  came  out  of  the 
ark?    What  new  kindness  did  God  show  to  Noe  and  his  sonsl 


CATECHISM  OF  THE  CATHOLIC  EELIGION         9 

5.  The  descendants  of  Noe  became  so  numerous  that 
«hey  soon  began  to  spread  abroad  into  all  lands.  How- 
ever, before  separating,  they  determined  to  build  a  tower, 
the  top  of  which  should  reach  to  Heaven.  But  God  con- 
founded their  language,  so  that  they  were  unable  to 
understand  one  another  and  were  obliged  to  desist  from 
building  it;  and  the  tower  was  called  the  Tower  of  Babel, 
or  Confusion.  Noe's  descendants  also  gave  themselves 
up  to  their  wicked  inclinations,  and  degenerated  so  far 
that,  instead  of  adoring  the  true  God,  they  worshipped 
the  sun  and  moon,  men  and  animals,  and  even  idols  of 
gold  and  silver,  and  of  stone  and  wood.  This  shameful 
idolatry  brought  with  it  all  kinds  of  sins  and  vices, 
which  again  prevailed  in  a  frightful  manner  among 
mankind. 

6.  God,  however,  provided  that  the  true  faith  and  the 
hope  in  a  future  Eedeemer  should  not  entirely  vanish 
from  the  earth.  For  this  purpose  He  chose  Abraham 
(B.C.  1920),  made  a  particular  covenant  with  him,  and 
promised  him  that  the  'Messiah '  should  be  born  of  his 
posterity,  saying :  ^  In  thee  shall  all  the  kindreds  of  the 
earth  be  blessed'  (Gen.  xii,  3).  Therefore  God  also  dis- 
tinguished Abraham  and  his  descendants — who  were 
called  Hebrews,  and  afterwards  Israelites,  or  Jews — 
from  all  other  nations,  and,  during  the  course  of  time, 
often  revealed  Himself  to  them  in  a  wonderful  manner. 

7.  In  order  to  try  the  faith  of  Abraham,  God  com- 

5.  Did  the  descendants  of  Noe  multiply  much?  What  did 
they  attempt  to  do?  How  was  their  undertaking  frustrated? 
What  was  the  tower  called?  Did  the  descendants  of  Noe  re- 
main faithful  to  God?  What  was  the  consequence  of  their 
idolatry? 

6.  Were  the  true  religion  and  the  hope  in  the  Redeemer  en- 
tirely to  vanish?  How  did  God  prevent  it?  How  were  the 
descendants  of  Abraham  called?  What  favor  did  God  bestow 
on  them? 

7.  How  did  God  try  the  faith  of  Abraham?  How  did  he 
fulfil  the  command  of  God?     What  did  Isaac   do?     Did  God 


10       CATECHISM  OF  THE  CATHOLIC  RELIGION 

xnanded  him  to  offer  his  only  son  Isaac  in  sacrifice  "upon 
Mount  Mori  a.  Abraham  set  out  without  hesitation.  He 
himself  placed  the  wood  for  the  burnt  offering  upon  his 
son,  and  ascended  the  mountain  with  him.  When  they 
had  reached  the  summit,  Isaac  willingly  laid  himself  on 
the  wood  to  be  offered  up  in  sacrifice ;  but  God  saved  the 
pious  Isaac  through  an  angel,  blessed  Abraham  for  his 
obedience,  and  renewed  his  former  promises  to  him. 

Isaac  was  here  a  figure  of  the  future  Saviour  of  the  world, 
who,  in  obedience  to  His  Father,  took  the  wood  of  the 
cross  upon  His  shoulders,  and  carried  it  to  Mount  Cal- 
vary, to  sacrifice  Himself  upon  it  for  our  redemption. 

8.  The  patriarch  Jacob  was  the  son  of  Isaac,  and  lived 
with  his  family  in  the  land  of  Chanaan,  the  country  into 
which  God  had  called  Abraham.  He  had  twelve  sons, 
who  became  the  fathers  of  the  twelve  tribes  of  Israel. 
One  of  them,  Joseph,  was  chosen  by  God  to  be,  through 
what  happened  to  him  in  his  life,  a  figure  of  Jesus 
Christ.  Having  been  sold  by  his  brothers,  he  was  car- 
ried into  Egypt,  where  he  was  falsely  accused  and  cast 
into  prison.  After  recovering  his  liberty,  the  king  made 
him  chief  ruler  over  all  Egypt;  and  as,  by  his  wisdom 
and  prudence,  he  saved  the  country  during  seven  years 
from  a  dreadful  famine,  he  was  called  ^  Saviour  of  the 
world'  (Gen.  xli.  45),  Jacob  also,  at  his  invitation, 
went  down,  with  all  his  family,  into  Egypt  and  settled 
there.  Before  his  death  he  pronounced  this  remarkable 
prophecy  regarding  the  Eedeemer:  ^  The  sceptre  (su- 
preme power)  shall  not  he  taken  away  from  (the  tribe 
of)  Juda  (his  son)  till  He  come  that  is  to  he  sent;  and 

suffer  him  to  be  killed?  How  did  God  reward  Abraham! 
What  mysterious  signification  does  the  sacrifice  of  Isaac  con- 
tain? 

8.  Who  was  Jacob,  and  where  did  he  live?  How  many  sons 
had  he,  and  what  did  they  become  afterwards?  What  was 
Joseph  chosen  by  God  to  be?  What  happened  to  him?  Did 
Jacob  remain  in  Chanaan?  What  did  he  prophesy  before  his 
death,  and  about  whom?     How  was  it  fulfilled? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       11 

He  shall  he  the  expectation  of  nations*  (Gen.  xlix.  10). 
And,  in  fact,  when  Christ,  who  was  sent  hy  God,  was 
born,  Herod,  an  Idumean,  sat  on  the  throne  of  the  kings 
of  Juda,  and  the  kingdom  was  evidently  approaching  its 
end. 

From  Moses  to  Christ. 

9.  After  Joseph's  death,  the  Israelites  grew  into  a 
great  people,  insomuch  that  the  Eg3'ptians,  fearing  they 
might  become  too  powerful,  reduced  them  to  the  hardest 
slavery.  At  length  the  Lord  appeared  to  Moses  in  a 
flame  of  fire  out  of  the  midst  of  a  bush,  and  commis- 
sioned him  to  lead  the  children  of  Israel  back  to 
Chanaan.  Pharao,  King  of  Egypt,  would  not  let  them 
go;  and  therefore  Almighty  God  sent  dreadful  plagues 
over  all  his  dominions.  At  last  an  angel  in  one  night 
slew  all  the  first-born  of  the  Egyptians.  But  the  de- 
stroying angel  did  not  harm  the  Israelites,  because  they 
had  sprinkled  the  doors  of  their  houses  with  the  blood 
of  the  paschal  lamb,  which,  according  to  God's  com- 
mand, they  ate  that  very  night. 

By  this  was  foreshown  how,  one  day,  mankind  should  be 
delivered  from  eternal  death  by  the  Blood  of  Jesus 
Christ,  the  true  Divine  Paschal  Lamb,  which  we  eat  in 
the  Holy  Eucharist. 

10.  Then  Pharao  permitted  the  Israelites  to  depart; 
but  he  soon  regretted  it.  In  all  haste  he  collected  his 
troops,  and  pursued  the  unarmed  Israelites  to  the  shores 
of  the  Eed  Sea.    Here,  struck  with  alarm  and  dread  of 

9.  What  happened  to  the  children  of  Israel  in  Egypt?  Whom 
did  God  appoint  to  deliver  them?  How  did  He  appear  to 
Moses?  Did  Moses  meet  with  any  opposition?  What  did  God 
do  to  the  Egyptians?  Did  the  angel  hurt  also  the  Israelites t 
Why  did  he  not  hurt  them?  What  did  the  blood  of  the  pascha} 
lamb  signify? 

10.  Did  Pharao  continue  keeping  the  Israelites  in  bondage? 
What  did  he  do  soon  after?  What  did  the  Israelites  do  on 
their  part?  How  were  they  delivered?  How  did  God  punish 
Pharao? 


12       CATECHISM  OF  THE  CATHOLIC  EELIGION 

being  drowned  or  slaughtered,  they  implored  the  as- 
sistance of  God;  and  Moses,  by  the -command  of  God, 
stretched  forth  his  rod  over  the  Red  Sea;  and,  behold, 
the  waters  were  divided  before  them,  and  stood  like  a 
wall  on  their  right  hand  and  on  their  left,  and  they 
passed  through  on  dry  ground.  Pharao  rushed  furiously 
after  them  into  the  midst  of  the  sea;  whereupon  Moses 
once  more  stretched  forth  his  rod  over  the  waters,  and 
they  suddenly  returned  to  their  former  place,  and  buried 
Pharao  with  his  whole  army  in  the  deep. 

11.  The  children  of  Israel  had  now  to  travel  through 
a  vast  wilderness,  and  came,  fifty  days  after  their  de- 
parture from  Egypt,  to  Mount  Sinai,  where  God,  amidst 
thunder  and  lightning,  gave  them  the  Ten  Command- 
ments, written  on  two  tables  of  stone.  He  also  renewed 
with  them  the  covenant  He  had  made  with  their  fathers, 
and  regulated  their  religious  and  civil  duties  by  most 
salutary  laws.  But  the  people  soon  forgot  the  Com- 
mandments and  blessings  of  God,  and  continually  com- 
plained and  murmured ;  nay,  they  debased  themselves  to 
such  a  degree  that  they  made  a  golden  calf,  and  adored 
it  as  their  god. 

12.  In  punishment  of  these  and  many  other  grievous 
sins,  the  Israelites  had  to  remain  forty  years  in  the 
desert,  until  another  and  better  .generation  had  grown 
up.  Nevertheless,  God  continually  bestowed  favors  upon 
them.    He  rained  bread,  called  manna,  from  Heaven  for 

11.  Did  the  Israelites  now  go  on  straight  to  Chanaan?  How 
long  were  they  journeying  from  Egypt  to  Mount  Sinai?  What 
happenea  at  Mount  Sinai?  Did  God  give  them  the  Ten  Com- 
mandments only?  What  return  did  they  make  for  all  these 
benefits? 

12.  How  was  th^ir  ingratitude  punished?  Did  God  aban- 
don them  altogether?  What  favors  did  He  still  show  themt 
When,  and  how,  did  they  get  possession  of  Chanaan?  Is  there 
not  a  figure  in  all  uhis?  What  does  the  deliverance  from  Egypt 
signify?  What  does  the  journey  through  the  desert  signify f 
What  does  the  promised  land  call  to  our  mind! 


CATECHISM  OF  THE  CATHOLIC  RELIGION       13 

them,  and  gave  them  water  from  a  rock;  and  at  last, 
after  Moses'  death,  He  conducted  them  into  Chanaan,  or 
Palestine,  the  promised  land,  which  they  conquered  with 
His  powerful  assistance,  and  divided  into  twelve  parts, 
giving  one  of  them  to  each  of  the  twelve  tribes. 

All  this  was  a  figure  of  the  future  salvation  of  mankind. 
1  Cor.  X.  6.  The  deliverance  from  the  bondage  of  Egypt 
signifies  our  liberation  from  the  slavery  of  Satan  by 
Jesus  Christ.  The  journey  through  the  wilderness  sig- 
nifies our  pilgrimage  in  this  world,  where  God  gives  us 
His  laws,  nourishes  us  with  the  true  Bread  of  Heaven, 
and  strengthens  us  with  the  life-giving  fountains  of 
grace.  The  land  of  promise  refers  us  to  Heaven,  which 
we  can  conquer  and  take  possession  of  only  after  com- 
bating the  world,  the  flesh,  and  the  devil. 

13.  In  this  beautiful  country  the  Israelites  lived 
happy,  and  were  blessed  by  God,  until,  contrary  to  His 
express  command,  they  united  themselves  by  marriage 
to  the  Gentiles,  or  Pagans,  and  thereby  fell  again  into 
vice  and  idolatry.  As  often  as  they  turned  away  from 
God  He  abandoned  them  to  their  enemies ;  but  when  they 
returned  to  Him,  He  raised  among  them  pious  heroes 
called  Judges,  such  as  Gedeon,  Jephte,  and  Samson,  who 
rescued  them  from  their  foes. 

14.  For  more  than  four  hundred  years  the  people  of 
Israel  were  ruled  by  the  high-priests  and  Judges,  who 
were  invested  with  supreme  authority  over  them;  but 
at  length  they  desired  to  be  governed,  like  the  neigh- 
boring nations,  by  a  king.  In  compliance  with  their 
wish,   God  appointed  Saul  to  be  their  king,  and  the 

13.  How  long  did  the  Israelites  remain  happy  in  the  promised 
land?  What  happened  to  them  when  they  offended  God?  How 
did  God  help  them  when  they  repented? 

14.  Who  were  the  first  rulers  of  the  people  of  Israel?  How 
long  were  they  governed  by  them?  Who  was  the  first  King  of 
Israel?  Wliy  was  he  rejected  by  God?  By  whom  was  he  suc- 
ceeded? What  can  you  tell  me  of  David?  Was  he  also  pious f 
Why  are  his  Psalms  so  very  remarkable?  Why  is  Christ  also 
called  the  Son  of  "^^vid? 


14      CATECHISM  OF  THE  CATHOLIC  RELIGION 

Prophet  Samuel  anointed  him  about  1095  B.C.  He  was, 
however,  afterwards  rejected  by  God  for  his  disobedi- 
ence, and  was  succeeded  by  David.  David  was  strong 
and  mighty :  when  only  a  youth,  he  had  slain  the  giant 
Goliath;  and  having  been  made  king,  he  extended  his 
kingdom  by  splendid  victories.  He  served  God  with  an 
upright  heart,  and  composed  in  His  honor  those  beauti- 
ful sacred  songs  called  Psalms,  in  which,  by  Divine  in- 
spiration, he  prophesied  many  things  concerning  the  Ee- 
deemer  of  the  world,  who  was  to  be  born  of  his  family, 
and  whose  kingdom  should  have  no  end.  For  this  rea- 
son Christ  is  also  called  the  Son  of  David. 

15.  Solomon,  his  son  and  successor,  was  a  wise  and 
great  king.  He  built  a  magnificent  temple  to  the  Lord 
in  Jerusalem  about  the  year  1000  B.C.  The  Sanctuary, 
or  Holy  of  Holies,  was  overlaid  with  plates  of  the 
purest  gold ;  and  in  it  was  kept  the  Ark  of  the  Covenant, 
which  contained  the  two  Tables  of  Laws  written  by  God 
Himself.  The  high-priest  was  the  only  person  who  was 
allowed,  once  a  year,  to  enter  the  Sanctuary.  The  people 
of  Israel  had  no  other  temple,  nor  was  any  one  permitted 
to  offer  up  sacrifice  in  any  other  place,  than  the  temple 
of  Jerusalem.  Solomon,  however,  did  not  persevere  in 
wisdom  and  goodness.  He  married  pagan  wives,  and, 
towards  the  end  of  his  life,  had  the  misfortune  of  being 
seduced  by  them  from  the  service  of  God  into  the  impi- 
ous practices  of  idolatry. 

16.  After  Solomon's  death,  his  kingdom  was  divided. 


15.  Who  was  Solomon?  What  famous  building  did  he  erect? 
How  was  the  Sanctuary  decorated,  and  what  was  kept  in  it  I 
What  did  the  Ark  of  the  Covenant  contain?  Who  was  permit- 
ted to  enter  the  Sanctuary,  and  how  many  times  a  year?  Had 
the  people  of  Israel  any  other  temples,  or  altars?  Did  Solomon 
remain  wise  and  good?  What  made  him  leave  the  service  of 
God? 

16.  What  happened  after  Solomon's  death?  Which  tribes 
formed  the  kingdom  of  Juda?    Who  was  its  first  king?    Which 


CATECHISM  OF  THE   CATHOLIC  RELIGION       15 

The  tribes  of  Juda  and  Benjamin  remained  faithful  to 
King  Roboam,  his  son,  and  formed  the  kingdom  of 
Jvda,  the  chief  city  of  which  was  Jerusalem.  The  other 
ten  tribes  chose  Jeroboam  for  their  King,  and  made 
Samaria  the  capital  of  their  kingdom,  which  from  that 
time  was  called  the  kingdom  of  Israel.  At  the  same 
time  they  abandoned  the  religion  of  their  fathers,  built 
a  temple  for  themselves  at  Samaria,  and  introduced 
many  kinds  of  the  most  abominable  idolatry.  God, 
therefore,  delivered  them  into  the  hands  of  the  pagan 
king,  Salmanasar,  who  destroyed  the  kingdom  of  Israel 
for  ever,  and  led  the  people  to  Ninive,  into  the  Assyrian 
Captivity,  about  seven  hundred  years  before  Christ.  The 
kingdom  of  Juda  was  also  repeatedly  chastised  by  God 
for  its  many  transgressions.  Nabuchodonosor  (Nebu- 
chadnezzar) II.  took  Jerusalem,  pillaged  the  temple, 
and  sent  the  sacred  vessels  and  a  large  number  of  Jews 
to  Babylon;  and  in  588  he  entirely  demolished  the 
temple  and  the  city,  carried  Sedecias,  the  last  King  of 
Juda,  with  the  rest  of  the  inhabitants,  into  the  same 
Babylonian  Captivity.  But  the  kingdom  of  Juda  was 
not  destroyed  for  ever,  like  the  kingdom  of  Israel,  that 
had  forsaken  the  religion  of  its  fathers. 

17.  These  severe  judgments  of  God  did  not  by  any 
means  overtake  Juda  suddenly  and  unexpectedly.    Men 


was  its  capital?  How  many  tribes  constituted  the  kingdom  of 
Israel?  Whom  did  they  choose  for  their  king?  Which  was  the 
capital  of  the  kingdom  of  Israel?  Did  it  remain  faithful  to 
God?  How  did  God  punish  it?  Did  the  kingdom  of  Juda  also 
sin  against  the  Lord?  Was  it  also  chastised,  and  how?  Waa 
not  its  punishment  less  severe  than  that  of  the  kingdom  of  Is- 
rael, and  why? 

17.  Did  the  judgments  of  God  come  upon  them  quite  unex- 
pectedly? How  did  God  forewarn  the  people?  Did  the  proph- 
ets only  announce  God's  judgments?  What  have  they  fore- 
told of  the  Messias?  Which  prophet  foretold  the  time  of  His 
coming  most  precisely?  Which  are  the  most  remarkable  amonjj 
the  prophets? 


16       CATECHISM  OF   THE   CATHOLIC  EELIGION 

enlightened  by  God,  who  were  called  Prophets,  had  an- 
nounced them  long  before,  confirming  their  words  by 
great  miracles,  in  order  to  rouse  the  people  to  repent- 
ance. These  same  prophets  also  promised  pardon  to 
those  who  should  repent,  and  prophesied  of  the  Ee- 
deemer  who  was  to  come.  In  their  books,  written  many 
centuries  before  Christ,  we  read  all  the  circumstances 
of  His  life  and  sufferings:  His  birth  of  a  Virgin  at 
Bethlehem,  His  office  of  teaching,  His  miracles.  His 
passion,  His  death,  His  resurrection,  the  sending  of  the 
Holy  Ghost,  the  destruction  of  Jerusalem,  the  conver- 
sion of  the  Gentiles,  and  the  splendor  of  the  Christian 
Church;  nay,  Daniel  foretold  the  very  year  in  which  the 
Saviour  was  to  appear.  The  most  remarkable  amongst 
the  prophets  are  Elias,  Eliseus,  Isaias,  Jeremias,  Eze- 
chiel,  and  Daniel. 

18.  During  the  time  of  the  Captivity,  illustrious  ex- 
amples of  rare  virtues  were  given  by  Tobias  at  Ninive; 
and  at  Babylon,  by  the  chaste  Susanna,  by  the  three 
young  men  in  the  fiery  furnace,  and  by  Daniel  in  the 
lions'  den.  The  Babylonian  Captivity  had  already  lasted 
seventy  years,  when  Cyrus,  King  of  Persia,  took  Baby- 
lon, and,  by  Divine  inspiration,  gave  permission  to  the 
Jews  to  return  to  their  own  country  (b.c.  536)  and  to 
rebuild  the  temple  at  Jerusalem.  In  a  short  time  the 
second  temple  was  finished;  and  when  the  old  men  be- 
gan to  complain  that  its  magnificence  was  far  inferior 
to  that  of  the  first,  the  Prophet  Aggeus  foretold  to  them 
that  the  glory  of  this  latter  house  should  be  greater  than 
that  of  the  former,  because  the  *"  Desired  of  all  nations/ 
the  Messias,  would  enter  it  (Agg.  ii.  8-10). 

18.  Who  distinguished  themselves  by  their  virtues  at  Ninive 
and  Babylon?  How  long  did  the  Babylonian  Captivity  last? 
How  was  it  brought  to  an  end?  What  did  the  Jews  most  ur- 
gently set  about  after  their  return?  Was  the  new  temple  as 
magnificent  as  the  one  that  had  been  demolished?  In  what 
was  it  superior  to  the  first  one? 


CATECHISM  OF  THE  CATHOLIC  EELIGION      17 

19.  Esdras  and  Nehemias  now  reestablished  the  Di- 
vine service  in  conformity  to  the  law,  and  collected  the 
Sacred  Scriptures,  which  thenceforth  were  diligently 
read  and  interpreted.  All  the  people  shed  tears  and  re- 
pented most  sincerely.  They  never  more  returned  to  the 
sin  of  idolatry,  which  had  brought  upon  their  fathers  the 
grievous  sufferings  of  their  captivity.  "When,  some  time 
later,  Antiochus,  King  of  Syria,  tried  to  compel  them  to 
adore  idols,  they  resisted  most  courageously  under  the 
command  of  the  High-Priest  Mathathias  and  his  sons; 
nay,  many  of  them,  animated  by  the  glorious  example 
of  the  aged  Eleazar,  of  the  seven  brothers,  commonly 
called  the  Machabees,  and  of  their  heroic  mother,  pre- 
ferred to  suffer  the  most  atrocious  of  deaths,  rather  than 
disobey  the  law  of  God. 

20.  At  length  the  time  fixed  by  God  for  the  fulfilment 
of  His  promise  arrif ed ;  and  the  signs  that  were  to  pre- 
cede the  coming  of  the  Redeemer  of  mankind  were  ac- 
complished. The  Jews  longed  for  it  with  the  greatest 
anxiety,  and  even  among  the  Gentiles  there  was  a  cur- 
rent opinion  that  a  great  Ruler  was  to  rise  in  Judea. 
The  corruption  in  which  the  world  was  sunk  was  un- 
bounded. The  Jews,  indeed,  still  acknowledged  the  one 
true  God;  but  impious  sects,  such  as  the  Pharisees  and 
Sadducees,  had  sprung  up  amongst  them,  and  a  great 

19.  What  is  to  be  observed  about  Esdras  and  Nehemias? 
How  did  the  people  then  behave?  Did  they  remain  faithful  to 
their  Lord  and  God?  How  did  they  show  their  fidelity?  Who 
especially  distinguished  themselves  at  that  time? 

20.  Were  all  the  signs  that  were  to  precede  the  coming  of  the 
Messias  fulfilled  at  the  time  of  Christ's  birth?  Were  all  the 
signs  of  His  coming  accomplished  at  that  time?  What  was  the 
prevalent  feeling  of  the  Jews  and  the  pagans?  What  was  the 
state  of  the  world?  How  did  this  corruption  appear  among  the 
Jews?  And  how  amongst  the  other  nations?  In  what  did  the 
abomination  of  idolatry  consist?  What  character  does  St.  Paul 
give  of  the  heathens?  Was  there  any  one  then  who  could  help 
mankind?  Did  He  help  them,  and^  how?  What  did  Christ 
Himself  say  on  this  subject! 


18       CATECHISM  OF  THE  CATHOLIC  EELIGION 

corruption  of  morals  had  gained  ground.  Most  of  them 
honored  God  only  with  their  lips,  but  their  conduct  was 
according  to  the  sinful  desires  of  their  heart.  All  other 
nations,  even  the  most  enlightened  among  them,  the 
Greeks  and  Eomans,  were  devoted  to  the  most  shameful 
idolatry.  Innumerable  were  the  gods  and  goddesses  to 
whom  they  built  temples  and  altars,  and  offered  sacri- 
fices, even  of  human  beings;  and  whom  they  believed 
they  particularly  honored  when  they  extolled  their  in- 
famous vices  and  imitated  them  without  shame  or  fear. 
Such  were  the  heathens,  as  St.  Paul  testifies  (Eom.  i. 
29-31):  '^Filled  with  all  iniquity,  malice,  fornication, 
avarice,  wickedness;  full  of  envy,  murder,  contention, 
deceit,  malignity ;  whisperers,  detractors,  hateful  to  God, 
contumelious,  proud,  haughty,  inventors  of  evil  things, 
disobedient  to  parents,  foolish,  dissolute,  without  affec- 
tion, without  fidelity,  without  metcy.^  Who  was  then 
able  to  help  and  save  mankind?  God  alone;  and  He 
did  help  and  did  save  them.  As  He  had  promised  to 
our  first  parents  in  Paradise,  and  foretold  by  the  proph- 
ets. He  now  showed  mercy  to  mankind,  when  in  their 
utmost  degeneracy,  and  sent  them  a  Eedeemer  and 
Saviour;  for  ^God  so  loved  the  world  as  to  give  His 
Only-Begotten  Son,  that  whosoever  believeth  in  Him 
may  not  perish,  but  may  have,  life  everlasting '  (John 
iii.  16). 


HISTORY    OF    CHRIST. 

21.  The  world  was  at  peace;  Augustus  was  Emperor 
(jf  Rome,   and   Herod,   the   Idumean,   King   of  Judea 

21.  Under  what  emperor  and  what  king  was  the  Eedeemer 
born?  Where,  and  of  whom,  was  He  born?  "Who  was  first  told 
of  His  birth,  and  by  whom?  What  did  King  Herod  try  to  dis- 
cover, and  why?  What  did  St.  Joseph  do?  Where  did  Jesus 
spend  His  childhood  after  His  return  from  Egypt?  How  did 
He  live  there  ?    What  did  He  do  when  He  was  twelve  years  old  T 


CATECHISM  OF   THE  CATHOLIC  RELIGION       19 

(8),  when  the  promise  of  God  and  the  predictions  of 
the  prophets  were  accomplished.  Jesus  Christ,  the  Son 
of  God  and  Eedeemer  of  the  world,  was  born,  in  a  stable 
at  Bethlehem,  of  Mary,  a  virgin,  descended  from  the 
royal  family  of  David.  His  birth  was  announced  by 
angels  to  the  shepherds  at  Bethlehem,  and  by  a  star  to 
the  Wise  Men  in  the  East.  The  cruel  Herod  made  every 
effort  to  discover  the  Divine  Infant,  that  he  might  put 
Him  to  death;  but  by  the  Lord's  command,  Joseph,  the 
foster-father  of  Jesus,  fled  with  Him  and  His  mother 
to  Egypt,  and  did  not  return  till  after  the  death  of 
Herod.  Jesus  ,then  led  a  retired  life  at  Nazareth  in 
Galilee,  was  subject  to  His  parents,  and  ^  advanced  in 
wisdom,  and  age,  and  grace  with  God  and  men^  (Luke 
ii.  52).  When  He  was  twelve  years  old.  He  went  with 
His  parents  to  Jerusalem  to  celebrate  the  Pasch,  or 
Passover,  and  remained  there  three  days  in  the  temple, 
astonishing  even  the  Scribes,  or  doctors  of  the  law,  by 
His  wise  questions  and  answers.  At  the  age  of  thirty 
He  went  to  the  river  Jordan  to  be  baptized  by  John  the 
Baptist.  When  He  came  out  of  the  water,  the  Holy 
Ghost  descended  upon  Him  in  the  shape  of  a  dove,  and 
a  voice  came  from  Heaven,  saying:  '  This  is  my  Beloved 
Son,  in  whom  I  am.  well  pleased '  (Matt.  iii.  17). 

22.  Jesus  then  retired  into  the  desert,  and  after  hav- 
ing fasted  and  prayed  there  forty  days  and  forty  nights, 

What  did  He  do  when  He  was  thirty?  What  happened  at  His 
baptism? 

22.  What  did  Jesus  do  after  His  baptism?  What  does  the 
word  Gospel  mean?  How  did  Jesus  prove  His  Divine  mission? 
What  impression  did  He  make  upon  the  people?  How  many 
Apostles  did  He  choose?  What  does  the  word  Apostle  signify? 
Why  did  He  choose  them?  What  are  their  names?  How  many 
other  disciples  did  He  elect,  and  for  what  purpose?  Who 
formed  the  beginning  of  the  Christian  Church?  ^Vhat  did 
Jesus  promise  to  His  Church?  Whom  did  He  appoint  to  be 
her  visible  Head  on  earth?  By  what  expressions  did  He  in- 
timate this?    What  did  He  promise  to  give  him? 


20       CATECHISM  OF   THE  CATHOLIC  EELIGION 

He  began  to  preach  the  Gospel — that  is,  the  good  tidings 
of  the  kingdom  of  God  on  earth;  He  travelled  about 
the  towns  and  villages,  and  proved  His  Divine  mission 
and  the  truth  of  His  doctrine  by  His  holy  life,  by  mir- 
acles and  prophecies.  Those  who  heard  Him  were  filled 
with  wonder  and  amazement.  Multitudes  of  people  fol- 
lowed Him,  praised  and  extolled  Him  as  the  true  Mes- 
sias,  and  said,  ^  Never  did  man  speak  like  this  man  * 
(John  vii.  46).  Jesus  selected  from  His  followers 
twelve  men  whom  He  called  His  Apostles  or  messengers. 
They  were  to  be  witnesses  of  His  doctrine  and  works, 
that,  after  His  ascension  into  Heaven,  they  might  preach 
what  they  had  seen  and  heard  of  Him  to  all  nations. 
These  are  the  names  of  the  twelve  Apostles:  Simon, 
who  is  called  Peter,  and  Andrew,  his  brother;  James 
(the  elder),  the  son  of  Zebedee,  and  John,  his  brother; 
Philip  and  Bartholomew ;  Thomas  and  Matthew ;  James 
(the  Less),  the  son  of  Alpheus,  and  Thaddeus,  his 
brother,  sometimes  called  Jude ;  Simon,  the  Chanaanite, 
and  Judas  Iscariot,  who  afterwards  betrayed  Him. 
Moreover,  He  chose  seventy- two  disciples,  ^  and  He  sent 
them  two  and  two  before  His  face  into  every  city  and 
place,  whither  He  Himself  was  to  come'  (Luke  x.  1). 
The  twelve  Apostles,  the  seventy-two  disciples,  and  the 
others  who  adhered  to  Jesus,  -  formed  the  beginning  of 
that  society  of  all  the  faithful  which  we  call  the  Church 
of  Christ.  He  appointed  Peter  to  be  the  visible  Head  of 
His  Church  on  earth,  called  him  the  Eock  upon  which 
He  said  He  would  build  His  Church,  against  which  the 
gates  of  hell  should  never  prevail,  and  promised  him  the 
keys  of  the  kingdom  of  Heaven  (Matt.  xvi.  18,  19). 
23.  Jesus  bestowed  favors  upon  the  Jews  such  as  no 

23.  What  sort  of  favors  did  Jesus  confer  upon  the  Jewst 
How  did  the  Jews  behave  towards  Him?  Why  did  the  Scribes 
and  Pharisees  especially  hate  Him?  Why  did  they  watch  all 
His  words  and  actions'?  Could  they  convict  Him  of  any  sinf 
What  special  miracle  did  Jesus  perform  in  the  third  year  of 


CATECHISM  OF  THE  CATHOLIC  RELIGION      21 

one  had  ever  witnessed  before:  He  made  the  blind  to 
see  and  the  lame  to  walk ;  He  restored  the  sick  to  health, 
and  raised  the  dead  to  life ;  in  a  word,  He  relieved  every 
kind  of  suffering  and  misery.  Nevertheless,  He  had 
many  enemies,  especially  among  the  Scribes  and  Phari- 
sees, who  hated  Him  because  He  reprimanded  them  for 
their  sins  and  vices,  and  also  because  He  would  not 
establish  a  temporal  kingdom  and  elevate  them  to  high 
dignities.  They  watched  all  His  words  and  actions; 
but  they  could  not  convict  Him  of  any  sin.  In  the  third 
year  of  His  public  teaching,  and  shortly  before  the 
Pasch  or  Easter,  Jesus  raised  Lazarus  to  life  after  he 
had  lain  four  days  in  the  grave.  The  people,  hearing 
of  this  miracle,  greatly  rejoiced;  and  when  Jesus  went  to- 
Jerusalem,  they  came  forth  in  crowds  to  meet  Him,  with 
branches  of  palms  and  olives  in  their  hands,  spread  their 
garments  in  the  way,  and  cried,  saying,  ^  Hosanna  to  the 
Son  of  David :  Blessed  is  He  that  cometh  in  the  name  of 
the  Lord.  Hosanna  in  the  highest^  (Matt.  xxi.  9). 
This  triumphant  entry  of  Jesus  exasperated  his  enemies 
still  more,  and  from  that  day  they  sought  to  put  Him 
to  death. 

24.  Jesus  knew  that  the  time  of  His  bitter  Passion 
was  at  hand.  Eesigned  to  the  will  of  His  Heavenly 
Father,  He  prepared  to  pass  out  of  this  world.  Whilst, 
in  conformity  with  the  Jewish  law.  He  was  eating  the 
Paschal  Lamb  with  His  A.postles,  He  took  bread  into 
His  holy  and  venerable  hands,  lifted  up  His  eyes  toward 
Heaven,  to  God  His  Almighty  Father,  gave  thanks, 
blessed  and  broke  it,  and  gave  it  to  His  disciples,  say- 

His  teaching?  What  impression  did  this  make  on  the  people? 
In  what  words  did  they  express  their  feelings?  What  effect 
did  this  reception  of  Jesus  produce  on  His  enemies? 

2i.  How  did  Jesus  meet  His  approaching  Passion?  How  did 
Hg  celebrate  the  Last  Supper  with  His  Apostles?  What  com- 
mandment did  He  give  them  at  the  end  of  it?  What  sacrament 
did  He  institute  by  this?  What  did  He  promise  to  His  Apostles' 
after  the  Last  Supper?    Whither  did  He  go  afterwards? 


22       CATECHISM  OF  THE  CATHOLIC  EELIGION 

ing,  '  Take  ye,  and  eat;  this  is  my  Body  which  shall  he 
delivered  for  you/  After  that.  He  took  the  chalice  with 
wine  in  it,  again  gave  thanks,  blessed  and  gave  it  to  His 
disciples,  saying,  '  DriiiJc  ye  all  of  this;  this  is  my  Blood 
of  the  New  Testament,  which  shall  he  shed  for  you  and 
for  many  unto  the  remission  of  sins.  As  often  as  you 
do  this,  do  it  for  the  commemoration  of  me/  Thus 
Jesus  instituted  the  Holy  Eucharist,  wherein,  under  the 
appearance  of  bread  and  wine.  He  gives  Himself  truly 
to  us  for  the  nourishment  of  our  souls.  After  the  Last 
Supper,  Jesus  continued  speaking  for  some  time  to  His 
Apostles  in  the  most  affectionate  manner,  and  promised 
to  send  them,  for  their  Comforter,  the  Holy  Ghost,  the 
Spirit  of  Truth,  who  should  teach  them  all  things,  and 
abide  with  them  for  ever.  After  this.  He  went  into  the 
garden  of  Gethsemane,  on  the  Mount  of  Olives,  to  pray. 
25.  There  all  His  coming  sufferings  were  most  sensi- 
bly displayed  before  His  soul.  A  violent  agony  came 
over  Him,  and  His  sweat  became  as  drops  of  blood  trick- 
ling down  upon  the  ground.  '  My  Father,^  said  He,  '  if 
it  be  possible,  let  this  chalice  pass  from  me.  Neverthe- 
less, not  as  I  will,  but  as  Thou  wilt  ^  (Matt.  xxvi.  39). 
In  the  meanwhile,  Judas,  who  was  about  to  betray  Him, 
approached  with  a  band  of  armed  men;  and  Jesus  suf- 
fered Himself  to  be  taken,  bound,  and  led  before  the 
Chief  Council,  where  He  was  mocked,  spat  upon,  and 
buffeted.  The  chief  priests  then  delivered  Him  up  as 
guilty  of  death  to  Pontius  Pilate,  the  Eoman  governor 
of  Judea,  who,  on  his  part,  sent  Him  to  King  Herod; 
but  neither  of  them  could  find  any  evil  in  Him.    Never- 


25.  What  did  Christ  suffer  in  the  garden  of  Gethsemane? 
What  memorable  prayer  did  He  say  there?  By  whom  was  He 
then  betrayed?  And  how  was  He  apprehended?  Whither  did 
they  lead  Him  then?  How  was  He  treated  before  the  Chief 
Council?  To  whom  did  the  chief  priests,  and  to  whom  did 
Pilate,  aeliver  Him  up?  What  did  Pilate  and  Herod  think  of 
Him?    What  else  had  Christ  to  suffer? 


CATECHISM  OF   THE  CATHOLIC  RELIGION       23 

theless,  He  was  scourged  and  crowned  with  thorns ;  and 
at  last,  in  compliance  with  the  clamorous  and  threat- 
ening demands  of  the  chief  priests  and  the  Jewish  rab- 
ble, who  preferred  the  murderer  Barabbas  before  Him, 
Pilate  delivered  Him  unto  them  to  be  crucified. 

26.  Jesus,  like  one  of  the  greatest  criminals,  was 
loaded  with  a  heavy  cross,  and  conducted  to  Mount  Cal- 
vary, a  place  of  execution,  where  He  was  crucified  be- 
tween two  thieves.  As  the  prophets  had  foretold,  so 
it  was  now  accomplished:  His  hands  and  feet  were 
pierced  with  nails;  the  soldiers  divided  His  garments 
among  them,  and  upon  His  vesture  they  cast  lots. 
When  tormented  with  burning  thirst,  they  gave  Him 
vinegar  and  gall  to  drink.  Even  the  chief  priests  and 
ancients  scoffed  at  Him;  but  Jesus  suffered  all  these 
cruelties  with  the  most  wonderful  patience  and  meek- 
ness. Nay,  He  even  prayed  for  His  enemies,  saying: 
'  Father,  forgive  them,  for  they  know  not  what  they 
do.^  For  three  hours  Jesus  was  hanging  upon  the  cross 
suffering  the  most  dreadful  pains.  The  sun  was  dark- 
ened, and  all  nature  mourned.  At  last,  with  a  loud 
voice  He  exclaimed,  '  It  is  consummated ;  Father,  into 
Thy  hands  I  commend  my  Spirit  ^ ;  and  bowing  His 
head.  He  gave  up  the  ghost.  The  moment  He  expired 
the  earth  quaked,  the  rocks  split  asunder,  the  veil  of  the 
temple  was  rent  in  two  from  the  top  to  the  bottom,  the 
graves  were  opened,  and  many  bodies  of  the  Saints  that 
had  slept  arose  and  appeared  in  Jerusalem.  The  cen- 
turion or  captain  and  the  soldiers,  who  stood  near  the 
cross,  were  struck  with  awe,  and  said,  '  Indeed  this  was 

20.  What  (lid  they  make  Jesus  carry?  Where,  and  between 
■whom,  was  He  crucified?  How  were  then  the  prophecies  ful- 
filled in  Him?  When  hanging  on  the  cross,  how  did  He  suffer, 
and  for  whom  did  He  pray?  How  long  did  He  hang  on  the 
cross?  What  great  miracle  happened  during  that  time?  How 
did  our  Lord  expire?  What  miracles  illustrated  His  death? 
What  benefit  did  Jesus  confer  by  His  death  on  us  and  on  the 
whole  world? 


24       CATECHISM  OF  THE  CATHOLIC  KELIGION 

the  Son  of  God/  Thus  Jesus  became  ^  the  propitiation 
for  our  sins ;  and  not  for  ours  only,  bijt  also  for  those  of 
the  whole  world'   (1  John  ii.  2). 

27.  It  was  on  Good  Friday,  about  three  o'clock  in  the 
afternoon,  that  Jesus  expired.  In  order  to  assure  them- 
selves that  He  was  dead,  one  of  the  soldiers  with  a  spear 
opened  His  side,  and  immediately  there  came  out  blood 
and  water.  His  body  was  taken  down  from  the  cross, 
and  laid  in  a  new  sepulchre  hewn  out  in  a  rock.  The 
Jews  sealed  it  and  set  a  guard  before  it.  But  early  on 
the  third  day,  before  sunrise,  there  was  a  great  earth- 
quake, and  Christ  cruciiied  arose  glorious  from  the 
sepulchre.  During  forty  days  afterwards  He  often  ap- 
peared to  His  Disciples,  instructed  them  concerning  the 
kingdom  of  God — that  is,  the  Church — gave  them  power 
to  forgive  sins,  and  installed  Peter  Head  of  the  Church, 
with  these  words :  ^  Feed  my  lambs ;  feed  my  sheep ' 
(John  xxi.  15,  17).  When  He  appeared  for  the  last 
time  in  the  midst  of  the  eleven.  He  commanded  them 
to  go  into  the  whole  world,  to  preach  the  Gospel  to  all 
nations,  and  to  baptize  them  '  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.'  For  that  pur- 
pose He  gave  them  the  same  power  which  He  had  re- 
ceived from  His  Heavenly  Father,  and  promised  to  be 
with  them  all  days,  even  to  the  consummation  of  the 
world.  Finally,  on  thfe  fortieth  day  after  His  Eesurrec- 
tion.  He  led  His  Disciples  to  the  Mount  of  Olives,  where 
He  lifted  up  His  hands  over  them,  and,  whilst  He 
blessed  them,  ascended  in  their  sight  up  to  Heaven. 

27,  On  what  day,  and  at  what  hour,  did  Jesus  expire?  How 
did  they  assure  themselves  of  His  death?  And  what  resulted 
from  this?  What  was  done  with  His  sacred  body?  What  did 
His  enemies  then  do?  When,  and  how,  did  Christ  rise  to  life  I 
How  long  did  He  yet  remain  on  earth?  What  did  He  do  dur- 
ing that  time?  What  did  He  command  His  Apostles  to  do 
when  He  appeared  the  last  time  among  them?  What  power, 
and  what  promise,  did  He  give  them?  When,  where,  and  how 
did  He  ascend  into  Heaven? 


CATECHISM  OF   THE  CATHOLIC  EELIGION       26 

HISTORY   OF   THE   CHURCH   OF   CHRIST. 

From   the  Ascension  of   Christ   to   the   Conversion  of 
Constantine. 

28.  After  the  Ascension  of  our  Lord,  His  disciples 
returned  to  Jerusalem,  where  they  persevered  in  prayer, 
expecting  the  coming  of  the  Holy  Ghost,  whom  He  had 
promised  to  send  them.  In  the  meantime,  the  Apostles 
chose  Matthias  one  of  the  disciples,  in  the  place  of  Judas. 
On  the  tenth  day,  the  Feast  of  Pentecost,  there  came 
suddenly  a  sound  from  Heaven,  as  of  a  mighty  wind, 
and  it  filled  the  whole  house  where  they  w^ere  assembled. 
Over  the  head  of  each  one  there  appeared  the  form  of 
a  fiery  tongue;  and  all  of  them,  being  filled  with  th*^ 
Holy  Ghost,  began  to  speak  in  divers  languages  and  to 
praise  the  Lord  their  God.  Peter,  the  Head  of  the 
Apostles,  stood  up  and  declared  to  the  innumerable  mul- 
titude of  the  Jews  who  had  come  together  that  the  same 
Jesus  whom  they  had  crucified,  and  whom  God  had 
raised  from  the  dead,  was  their  Lord  and  Redeemer,  and 
he  called  upon  them  to  believe  in  Him.  His  discourse 
was  so  powerful  that  no  less  than  three  thousand  came 
at  once  and  asked  to  be  baptized.  Soon  after,  Peter  and 
John  went  to  the  temple  to  pray.  A  lame  man  was  lying 
there  at  the  gate,  and  asked  an  alms  of  them.  Peter 
said  to  him :  ^  Silver  and  gold  I  have  none ;  but  what  I 
have  I  give  thee :  in  the  name  of  Jesus  Christ  of  Naza- 
reth, arise  and  walk ' ;  and  forthwith  the  lame  man 
sprang  to  his  feet  and  walked  joyfully  with  them  into 
the  temple,  thanking  and  praising  God.    All  the  people 

28.  How  did  the  disciples  prepare  for  the  coming  of  the  H0I7 
Ghost?  Whom  did  the  Apostles  choose  in  the  place  of  Judas? 
When,  and  how,  did  the  Holy  Ghost  come?  What  change  did 
He  produce  in  them?  What  did  Peter,  the  Head  of  the  Apos- 
tles, do?  What  was  the  result  of  his  sermon?  How  was  the 
lame  man  at  the  temple-gate  healed?  What  effect  had  this 
miracle  on  the  Jews? 


26       CATECHISM  OF  THE  CATHOLIC  EELIGION 

were  filled  with  amazement  at  this  miracle,  and  five 
thousand  more  of  them  asked  to  be  baptized. 

29.  The  Apostles  preached  the  Resurrection  of  Jesus 
Christ  with  great  power,  and  did  many  signs  and  won- 
ders. By  this  their  authority  increased  so  much  that 
the  people  brought  the  sick  into  the  streets,  in  order 
that,  when  Peter  passed  by,  his  shadow,  at  least,  might 
fall  upon  them,  and  deliver  them,  from  their  infirmities. 
The  chief  priests  and  their  adherents,  seeing  all  this, 
were  greatly  exasperated.  They  caused  the  Apostles  to 
be  apprehended  and  scourged,  and  forbade  them  to 
preach  in  the  name  of  Jesus ;  they  stirred  up  the  people 
against  them,  insomuch  that  St.  Stephen  was  stoned  to 
death ;  and  they  perpetrated  many  other  acts  of  violence. 
But  no  earthly  power  was  able  to  prevent  the  spreading 
of  the  doctrine  of  Jesus.  The  Apostles  did  not  cease 
to  preach  the  crucified  Saviour,  both  in  the  temple  and 
from  house  to  house ;  and  the  number  of  those  who  pre- 
sented themselves  to  be  baptized  increased  exceedingly 
every  day.  Even  Saul,  afterwards  called  Paul,  the  most 
furious  enemy  and  persecutor  of  the  Christians,  became, 
through  the  grace  of  God,  an  Apostle  of  Jesus  Christ 
and  the  most  zealous  propagator  of  the  Gospel. 

30.  The  new  converts  in  Jerusalem  and  its  neighbor- 
hood formed  the  first  Christian  community,  called  the 
Church.  Their  conduct  was  unblemished  and  irre- 
proachable; they  served  God  with  gladness  and  in  sim- 

29.  By  what  else  did  the  Apostles  spread  the  doctrine  of 
Christ?  What  did  the  people  do  in  consequence  of  this?  What 
impression  did  this  make  upon  the  chief  priests  and  their  ad- 
herents? What  did  they  do  to  the  Apostles?  Who  was  the  first 
martyr?  Did  the  Apostles,  on  being  persecuted,  cease  preach- 
ing?   What  can  you  relate  of  St.  Paul? 

30.  Of  whom  was  the  first  Christian  community  composed! 
What  was  their  conduct,  and  how  did  they  serve  God?  Was 
there  any  dissension  amongst  them?  Did  any  of  them  suffer 
from  want?  How  were  the  poor  relieved?  By  what  authority, 
and  how,  did  the  Apostles  govern  this  first  community? 


CATECHISM  OF  THE  CATHOLIC  KELIGION       27 

plicity  of  heart.  They  all  lived  in  the  greatest  harmony, 
and  had  but  one  heart  and  one  soul.  None  of  them  suf- 
fered want;  for  the  rich  willingly  sold,  for  the  relief  of 
the  poor,  what  they  could  spare,  such  as  houses  and 
lands,  and  laid  the  proceeds  at  the  feet  of  the  Apostles, 
that  they  might  divide  them  among  the  needy.  The 
Apostles  were  the  rulers  of  the  Church,  as  Christ  had 
ordained;  they  taught,  baptized,  and  administered  the 
other  sacraments ;  they  managed  all  ecclesiastical  aff airs^ 
and  governed  the  community. 

31.  Although  many  of  the  Jews  embraced  the  doctrine 
of  Christ,  yet  the  greater  part  of  them  remained  obstinate 
and  hardened.  God,  therefore,  permitted  the  punish- 
ment they  had  been  threatened  with  to  be  inflicted  upon 
them;  about  the  seventieth  year  after  the  birth  of 
Christ,  Jerusalem  was  destroyed,  and  the  temple  burnt, 
by  the  Romans.  An  immense  number  of  Jews  lost  their 
lives,  and  the  rest  were  banished  from  their  country  and 
dispersed  all  over  the  world,  that  they  might  be  every- 
where and  at  all  times  living  witnesses  of  the  Divine 
judgment.  The  stubbornness  of  the  Jews,  and  still  more 
an  express  command  of  God,  had  early  determined  the 
Apostles  to  go  and  preach  to  the  pagans  or  heathens. 
Poor  and  persecuted  though  they  were,  they  announced 
to  the  nations  of  the  earth  the  good  tidings  of  salvation, 
under  thousands  of  hardships  and  perils,  even  of  death. 

31.  Were  the  Jews  all  converted?  Did  those  Mho  refused  to 
believe  in  Christ  remain  unpunished?  What  punishment  wag 
inflicted  on  them?  Why  were  they  dispersed  all  over  the 
world?  What  determined  the  Apostles  to  go  and  preach  to  the 
pagans?  Under  what  difficulties,  and  with  what  success,  did 
they  preach  to  them?  How  did  the  Apostles  organize  the  new 
Christian  communities?  Were  these  communities  separated,  and 
independent  of  one  another?  Who  was  their  common  Head? 
What  do  we  call  all  these  communities  together?  What  is  the 
meaning  of  Catholic?  Where  was  St.  Peter  bishop,  and  where 
did  he  die?  Upon  whom  did  his  supremacy  over  the  whole 
Church  devolve? 


'28       CATECHISM  OF   THE   CATHOLIC  RELIGION 

'Therefore  God  visibly  blessed  their  efforts;  and  thirty 
jears  had  scarcely  elapsed  after  the  Descent  of  the  Holy 
Ghost,  when  there  were  already  Christian  communities 
in  all  parts  of  the  world.  Over  these  Churches  the 
Apostles  placed  bishops,  to  whom  they  communicated 
their  powers  by  special  forms  of  prayer  and  the  impo- 
.sition  of  hands,  and  whom  they  appointed  their  substi- 
tutes and  successors.  All  these  communities  were  most 
closely  united  together,  and  formed,  under  their  common 
Head,  St.  Peter,  the  One,  Universal — that  is.  Catholic 
— Church.  St.  Peter  was  first  Bishop  of  Antioch,  and 
afterwards  Bishop  of  Eome,  where  he  suffered  martyr- 
dom under  Nero  a.d.  67 ;  and  then  the  supreme  author- 
ity over  the  whole  Church  devolved  on  his  successors,  the 
"Bishops  of  Eome,  or  the  Popes. 

32.  The  pagans  were  greatly  alarmed  at  the  rapid 
^spreading  of  the  Christian  religion,  which  openly  con- 
demned their  vicious  lives  and  their  monstrous  idolatry, 
■end  they  resolved  to  exterminate  it.  The  Christians  had 
either  to  abjure  their  faith  or  to  die  under  the  most  cruel 
torments.  They  were  scourged  and  lacerated,  and  were 
'Cast  before  wild  beasts;  their  sides  were  torn  with  iron 
hooks  or  burnt  with  torches.  They  were  thrown  into 
caldrons  of  boiling  oil,  mutilated,  sawn  in  pieces,  and 
crucified.  They  were  covered  with  pitch  and  set  fire  to, 
that  they  might  serve  to  light  the  nocturnal  games  of  the 
pagans.  Everywhere  the  Christians  suffered  tortures  be- 
yond all  description.  Many  countries  were  drenched 
with  their  blood,  and  hundreds  of  thousands  of  every 
age,  sex,  and  condition  died  under  the  most  dreadful  tor- 
ments.    Eome  especially,  the  capital  of  paganism,  and 

32.  What  impression  did  the  spreading  of  Christianity  make 
on  the  pagans?  How  did  they  expect  to  exterminate  if?  What 
torments  did  they  inflict  upon  the  Christians?  Were  there  many 
ihiis  tortured  and  killed?  Where  did  the  persecution  of  the 
•Christians  chiefly  rage?  Have  we  any  evidence  of  this  nowa- 
days? 


CATECHISM  OF   THE   CATHOLIC  RELIGION       29 

the  seat  of  all  the  abominations  of  idolatry,  overflowed, 
as  it  were,  with  the  blood  of  the  Christians.  The  num- 
ber of  those  who  suffered  martyrdom  in  that  city  sur- 
passes all  belief;  and  their  bones,  which  are  still  to  be 
seen  in  the  subterraneous  caverns  or  Catacombs,  where 
they  were  entombed  by  their  fellow-Christians,  are  wit- 
nesses of  it  to  this  day. 

33.  These  terrible  persecutions  lasted,  with  few  inter- 
ruptions, for  three  hundred  years.  Had  Christianity 
been  the  work  of  man,  it  would  certainly  have  been  ex- 
tirpated by  the  blind  fury  of  its  enemies;  but  being  the 
work  of  Jesus,  the  Son  of  God,  it  took  deeper  and  deeper 
root,  and  spread  more  and  more  over  the  world.  The 
signs  and  wonders  which  the  confessors  of  Christ  did, 
but,  above  all,  the  imperturbable  serenity  of  mind  and 
cheerfulness  of  heart  with  which  they  suffered  the  most 
cruel  torments  and  the  most  painful  deaths,  convinced 
the  pagans  that  only  the  God  of  the  Christians  could  be 
the  true  God.  It  even  often  happened  that,  whilst  the 
Christians  were  suffering  these  most  horrible  tortures, 
many  of  the  pagan  spectators  were  heard  to  crv^  out: 
^  We  also  are  Christians ;  kill  us  together  with  them ! ' 
and  thus  the  blood  of  the  martyrs  was  the  fruitful  seed 
from  which  new  Christians  continually  sprang  up. 

34.  By  permitting  all  this.  God  had  sufficiently 
shown  to  the  world  that  the  establishment  of  the  Church 
was  His  work,  and  that  all  the  powers  of  the  earth  could 
not  prevail  against  her.    He  now  bestowed  peace  on  her 

33.  How  ]ong  did  these  perseentions  last?  Was  the  Christian 
religion  extirpated  by  them?  Why  not?  What  convinced  the 
pagans  of  the  Divine  origin  of  Christianity?  What  occurred 
oftentimes  while  the  Christians  were  tortured?  With  what, 
then,  may  the  blood  of  the  martyrs  justly  be  compared? 

34.  Wiiy  did  God  permit  these  persecutions?  Whom  did  He 
call  to  put  an  end  to  them?  Who  was  Constantine.  and  what 
can  you  relate  concerning  his  victory?  In  what  year  did  Con- 
stantine gain  the  battle  and  become  the  protector  of  Christian* 
ity? 


30      CATECHISM  OF  THE  CATHOLIC  EELIGION 

by  calling  Constantine  the  Great  to  be  the  protector  of 
Christianity.  This  Emperor,  while  still  a  pagan,  was  at 
war  with  Maxentius.  Seeing  that  his  enemy's  army  was 
far  greater  than  his,  Constantine  prayed  fervently  to  the 
true  God  for  assistance;  and  behold,  a  bright  cross  ap- 
peared in  the  sky  to  him  and  to  his  whole  army,  with 
the  following  inscription  upon  it :  'In  this  sign  thou 
shalt  conquer/  In  imitation  of  this  cross,  Constantine 
ordered  a  banner  to  be  made,  and  had  it  carried  before 
his  army  in  battle.  He  then  bravely  attacked  the  su- 
perior forces  of  Maxentius,  and  overcame  them;  and 
from  that  time  (a.d.  312)  Constantine  became  the  de- 
fender and  protector  of  Christianity. 

From   the   Conversion  of  Constantine   to   the  Rise   of 
Protestantism  in  the  Sixteenth  Century. 

35.  The  cross,  that  had  hitherto  been  the  sign  of  the 
greatest  ignominy,  now  became  a  sign  of  honor  and 
victory.  It  glittered  on  the  imperial  crown  of  Con- 
stantine, and  was  displayed  in  Eome — till  then  the 
principal  seat  of  paganism — on  the  pinnacle  of  the  tem- 
ple of  Jupiter,  the  Capitol;  and  it  thus  announced  the 
triumph  of  the  crucified  God-Man  to  the  whole  world. 
Constantine  granted  the  free  practice  of  their  religion 
to  the  Christians,  built  splendid  churches  for  them,  and 
showed  marks  of  great  honor  and  distinction  to  priests, 
and  especially  to  the  Popes.  His  example  prompted 
thousands  of  the  pagans  to  embrace  the  Divine  doctrine; 
and  the  idols  were  soon  abandoned  and  their  temples 
deserted.     In  a  short  time  paganism  was  completely 

35.  What  had  the  cross  been  before  this,  and  what  did  it  be- 
come now?  Where  was  it  particularly  seen,  and  what  did  it  an- 
nounce to  the  world?  What  did  Constantine  do  for  the  Chris- 
tian Eeligion?  What  effect  had  his  example  upon  the  paj2:ans? 
What  became  of  paganism,  and  what  was  established  in  itB 
place? 


CATECHISM   OF   THE   CATHOLIC  RELIGION       31 

overthrown   throughout   the   Eoman   Empire,   and   the 
Christian  Eeligion  was  permanently  established. 

36.  The  Catholic  Church  had  now  to  gain  victories  of 
another  kind — namely,  over  her  internal  enemies,  the 
heretics.  Several  heretical  and  schismatical  doctrines 
had  already  been  broached  at  different  times  and  in  dif- 
ferent places ;  they  had,  however,  soon  disappeared.  But 
now,  by  God's  permission,  some  new  heretics  arose,  and 
gained  many  followers  by  cunning  and  fraud.  They 
impudently  left  the  Church,  and  formed  separate  and 
vast  communions  or  sects,  which  were  mostly  named 
after  their  founders;  as  the  Arians,  jSTestorians,  Euty- 
chians.  Pelagians,  etc.  These  heretics  often  succeeded  in 
gaining  the  favor  of  princes  and  emperors,  under  whose 
protection  they  most  cruelly  oppressed  and  persecuted 
the  faithful.  In  the  same  way  as  the  Apostles  had  for- 
merly assembled  in  order  to  settle,  by  the  inspiration  of 
the  Holy  Ghost  and  under  the  presidency  of  St.  Peter, 
such  differences  as  had  arisen  in  matters  of  religion 
(Acts  XV.),  so  now  also  their  successors,  the  bishops  of 
the  Catholic  Church,  assembled  under  the  presidency  of 
the  Pope,  or  of  his  legates,  consulted  about  the  heretical: 
doctrines,  and  then  condemned  them.  Such  an  assembly 
of  bishops  is  called  a  General  Council;  and  the  decisions 
of  such  a  council  in  matters  of  faith,  when  confirmed  by 
the  Pope,  are  infallible,  because  they  proceed  from  the 

36.  Were  the  contests  of  the  Church  now  at  an  end  ?  Who 
were  her  new  enemies?  Had  there  not  been  heresies  before?  And 
what  was  the  difference  between  them  and  these  new  ones? 
Whence  did  the  sects  take  their  names?  How  did  they  behave 
towards  the  faithful?  How  did  the  Church  oppose  these  here- 
sies? What  is  the  name  of  a  general  assembly  of  the  bishops  of 
the  Catholic  Church?  When  and  why  are  the  decisions  of  a 
General  Council  infallible?  When  was  the  Council  of  Nice 
held?  How  many,  and  what,  bishops  were  assembled  there? 
What  sentence  did  they  pass?  What  error  did  Arius  maintain? 
What  became  of  these  sectarians  after  their  condemnation? 
How  did  it  fare  with  all  subsequent  heresies?  And  what  be- 
came of  the  Catholic  Church? 


32       CATECHISM  OF  THE  CATHOLIC  RELIGION 

Church,  which  the  Holy  Ghost  invisibly  governs  and  pre- 
serves from  all  error.  One  of  the  most  famous  councils  is 
that  of  Nice,  in  Bithynia,  which  was  held  in  325.  Three 
hundred  and  eighteen  bishops  were  assembled  there ;  and 
amongst  them  were  many  holy  men  who,  during  the  per- 
secutions, had  suffered  for  Christ's  sake,  and  had  lost 
their  hands  or  eyes.  They  unanimously  condemned  the 
impious  doctrine  of  Arius,  who  obstinately  maintained 
that  Jesus  Christ  was  not  God  from  all  eternity,  and 
they  cut  him  off  from  the  communion  of  the  faithfuL 
Although  this  sect,  called  Arians,  was  at  that  time  very 
powerful,  the  Church,  by  her  solemn  decision,  had  set 
the  seal  of  reprobation  on  it,  and  consequently  it  was 
gradually  to  vanish  from  the  face  of  the  earth.  The 
same  sentence  of  condemnation  was  passed  on  all  the 
other  heresies  that  sprang  up  in  subsequent  ages;  and 
however  hard  the  conflicts  were  in  which  the  Church  had 
to  engage,  she  has  always  come  off  victorious. 

37.  During  this  period,  God  illustrated  His  Church 
also  by  many  holy  and  learned  men  who  gloriously  de- 
fended the  true  doctrine.  They  are  called  Doctors  of  the 
Church,  or  Fathers  of  the  Church.  Such  were  St.  Atha- 
riasius,  Patriarch  of  Alexandria,  who  had  to  endure  from 
the  Arians  a  long  and  severe  persecution  for  the  true 
faith  (d.  373)  ;  St.  Basil  the  Great,- Archbishop  of  Caesa- 
rea  (d.  379) ;  St.  Gregory  Nazianzen  (d.  389),  and  St. 
John,  surnamed   Chrysostom,   that   is,    Golden  Mouth 

37.  By  whom  did  God  especially  illustrate  His  Church  at 
this  time?  How  are  those  holy  and  learned  men  called?  Can 
you  name  any  of  them?  Did  any  other  men  distinguish  them- 
selves in  the  Church  about  this  time?  Who  were  the  hermits? 
\^^lat  was  their  abode?  What  was  their  food  and  drink?  Why 
did  they  renounce  all,  comforts?  Who  were  the  first  and  most 
famous  hermits?  What  did  the  solitary  Life  give  rise  to  after- 
wards? Who  built  the  first  monastery?  Who  particularly  ad- 
vanced the  Monastic  Life  in  Europe?  For  what  is  Europe  es- 
pecially indebted  to  the  Benedictine  Order?  When,  and  by 
whom,  was  it  introduced  into  England? 


CATECHISM  OF  THE   CATHOLIC  RELIGION       33 

(d.  407),  both  Patriarchs  of  Constantinople;  St.  Cyril, 
Archbishop  of  Jerusalem  (d.  386),  and  St.  Cyril,  Patri- 
arch of  Alexandria  (d.  444)  ;  St.  Ambrose,  Archbishop 
of  Milan  (d.  397)  ;  St.  Jerome,  celebrated  for  his  Latin 
translation  of  the  Holy  Scriptures,  called  the  Vulgate 
(d.  420)  ;  St.  Augustine,  Bishop  of  Hippo  in  Africa,  one 
of  the  brightest  luminaries  of  the  Church  (d.  430)  ;  and 
the  holy  Popes  St.  Leo  the  Great  (d.  461)  and  St.  Greg- 
ory the  Great  (d.  604).  Whilst  the  Holy  Fathers  of 
the  Church  especially  distinguished  themselves  as  de- 
fenders of  the  true  faith,  the  Hermits,  or  Solitaries,  and 
monks,  shone  as  models  of  the  most  austere  penance. 
The  hermits  were  pious  Christians  who  fled  from  the 
seductive  pleasures  of  the  world,  to  prepare  themselves 
in  solitude,  by  prayer  and  self-denial,  for  a  happy  death. 
A  cave:^n  in  a  rock,  or  a  hut  made  of  branches,  was  their 
abode ;  the  bare  ground,  or  a  few  leaves,  their  bed ;  roots 
and  herbs  were  their  food,  and  water  was  their  drink. 
They  renounced  all  the  comforts  of  life,  that  they  might 
entirely  die  to  the  world,  and  live  only  for  God.  The  first 
hermit  was  St.  Paul,  who  died  about  340.  St.  Anthony,  to 
satisfy  the  importunities  of  others,  built  the  first  monas- 
tery, and  is  called  the  Patriarch  of  Monks  (d.  356). 
Thus  the  Solitary  Life  gave  rise  to  the  Monastic  Life, 
which  was  so  opportunely  and  successfully  propagated 
in  the  West  by  the  great  St.  Benedict,  noted  for  the 
wonders  he  had  done.  For,  not  to  speak  of  his  miracles, 
we  may  safely  say  that  Europe  is  especially  indebted  to 
the  religious  order  he  established  for  the  cultivation  of 
its  soil  and  the  conversion  of  its  inhabitants.  He  died 
in  543.  St.  Augustine,  the  Apostle  of  England,  was  a 
Benedictine  monk,  and  introduced  this  order  into  Eng- 
land in  596. 

38.  In  the  fifth  and  sixth  centuries  the  Church  was 

38.  What  was  the  cause  of  the  clangers  to  which  the  Church 
was  exposed  during  the  fifth  and  sixth  centuries?  What  is  this 
ealled  in  history?    Can  you  name  any  of  these  rapacious  tribes? 


34       CATECHISM  OF  THE  CATHOLIC  KELIGTON 

exposed  to  new  dangers,  when  rapacious  pagan  nations 
left  their  own  wild  homes,  and  overran  the  Christian 
countries  in  countless  swarms,  laying'  waste  all  before 
them  with  fire  and  sword.  This  is  called  the  Migration 
of  Nations.  Some  of  them  were  named  Huns,  Alans, 
Heruli,  Goths,  Suevi,  Lombards,  Burgundians,  Vandals, 
Franks,  Angles,  Saxons;  but  the  most  merciless  and 
savage  of  all  these  barbarian  tribes  were  the  Huns,  under 
their  king,  Attila,  who  called  himself  the  Scourge  of 
God.  The  most  celebrated  towns  were  utterly  destroyed, 
and  whole  countries  laid  waste  and  almost  depopulated. 
The  Roman  Empire,  more  than  one  thousand  years  old, 
and  once  so  powerful,  could  no  longer  resist  these  savage 
tribes,  and  was  at  last  completely  overthrown.  Odoacer, 
King  of  the  Heruli,  took  Eome,  and  was  proclaimed 
King  of  Italy  in  476.  It  is  impossible  to  describe  the  ex- 
tent of  misery  which  these  barbarous  hordes  inflicted  on 
all  Europe,  until  finally  God  subdued  and  civilized  them 
by  means  of  that  very  Church  which  they  had  threatened 
with  destruction.     Holy  men  were  sent  by  the  Popes  to 


Which  of  them  was  the  most  savage  and  cruel?  Who  was  their 
king,  and  what  did  he  call  himself?  Did  these  savage  tribes  do 
much  harm?  What  became  of  the  Roman  Empire?  Who  was 
made  King  of  Italy?  In  what  year?  By  what  means  did  God 
subdue  the  barbarians?  How  was  this  done?  When  was  Ire- 
land converted,  and  by  whom?  What  peculiarity  was  theie  in 
the  conversion  of  the  Irish?  In  what  centuries  was  Germany 
converted  and  civilized?  Who  is  the  Apostle  of  Austria?  Can 
you  name  any  more  of  the  missionaries  to  whom  Germany  owes 
its  conversion?  Who  is  called  the  Apostle  of  the  Germans? 
Where  was  he  born?  To  what  order  did  he  belong?  Of  what 
town  was  he  made  Archbishop?  How,  and  in  what  year,  did  he 
die?  What  did  the  missionaries  usually  do  when  they  had  set- 
tled in  a  country?  What  did,  then,  the  monasteries  do  for  the 
spreading  and  strengthening  of  the  faith?  For  what  else  is 
Germany  indebted  to  the  monks?  What  emperor  in  those 
days  interested  himself  particularly  for  the  prosperity  of  the 
Christian  Church,  and  what  did  he  do?  To  whom  does  Hungary 
owe  her  conversion? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       35 

announce  the  good  tidings  of  salvation  to  them.  These 
took  the  cross  and  the  Gospel  in  their  hands;  and  al- 
though they  were  exposed  to  the  greatest  dangers,  they 
preached,  with  no  less  courage  and  confidence  in  God, 
the  doctrine  of  the  Saviour  of  the  world.  St.  Patrick 
was  sent  by  Pope  Celestine,  in  a.d.  432,  to  Ireland,  and 
labored  there  for  many  years,  converting  the  entire 
country  to  Christianity,  and  establishing  many  episcopal 
sees,  churches,  and  monasteries.  This  is  the  only  in- 
stance in  the  history  of  the  Church  of  the  conversion  of 
an  entire  people  without  a  single  martyrdom.  St.  Pat- 
rick has  been  deservedly  styled  the  Apostle  of  Ireland, 
and  Ireland  was  called  the  Island  of  Saints.  In  the  fifth, 
sixth,  seventh,  and  eighth  centuries  Germany  was  also 
converted  and  civilized.  St.  Severinus  is  called  the 
Apostle  of  Austria,  because  he  converted  that  country  to 
the  Christian  faith.  He  died  in  482.  St.  Columban  and 
St.  Gall,  both  natives  of  Ireland,  preached  near  the  Lake 
of  Constance  and  elsewhere  in  Switzerland ;  St.  Kilian, 
a  holy  Irish  monk,  and  St.  Willibald,  an  English  West- 
Saxon,  in  Franconia;  St.  Rupert  and  St.  Corbinian, 
both  French  missionaries,  in  Bavaria  and  the  surround- 
ing countries;  St.  Ludger,  a  native  of  Friesland,  in 
Westphalia;  St.  Anscharius,  a  French  Benedictine 
monk,  in  Scandinavia  and  Lower  Germany  (d.  865). 
But  the  most  indefatigable  and  successful  preacher  of 
the  Gospel  in  Germany  was  St.  Winfrid  or  Boniface, 
who  is  therefore  justly  called  the  Apostle  of  the  Ger^ 
mans.  He  was  born  at  Crediton,  in  Devonshire,  about 
the  year  680,  and  was  a  Benedictine  monk  at  Exeter. 
On  account  of  his  great  merits  he  was  created  Arch- 
bishop of  Mentz  in  732,  by  Pope  Gregory  III. ;  and 
whilst  he  was  engaged  in  preaching  the  Gospel  to  the  in- 
fidel inhabitants  of  the  northern  parts  of  Friesland  he 
was  martyred,  in  755.  As  soon  as  the  missionaries  had 
got  a  footing  in  a  country,  they  made  it  their  first  busi- 
aess  to  erect  one  or  several  monasteries.     These  sane- 


36       CATECHISM  OF  THE  CATHOLIC  EELIGION 

tuaries  of  religion  then  sent  forth  holy  men  to  spread 
the  seeds  of  Christianity  over  the  country,  established 
schools  for  the  education  of  young  priests,  and  taught 
the  barbarians  to  leave  off  their  savage  manners,  and  to 
follow  peaceful  and  useful  occupations.  Thus  the  wild 
Germans  were  taught  agriculture,  the  duties  of  domestic 
life,  trades,  and  mechanical  arts.  By  the  industry  and 
labor  of  the  monks  deserts  were  changed  into  rich  fields, 
and  dark  forests  into  pleasant  abodes;  in  all  respects 
they  were  the  greatest  benefactors  of  mankind.  The 
Emperor  Charlemagne,  who  had  especially  the  propaga- 
tion and  prosperity  of  the  Christian  Church  at  heart, 
founded  more  than  twenty-four  monasteries,  and  erected 
several  episcopal  sees,  which  he  most  liberally  endowed 
with  lands  and  estates.  His  example  was  followed  by 
the  pious  King  Stephen,  to  whom  Hungary  is  indebted 
for  her  conversion  to  Christianity. 

39.  Whilst  the  Christian  faith  was  propagated  in  the 
West  with  gratifying  success,  most  fatal  and  deplorable 
disturbances  arose  in  the  East.  The  Greek  Emperors  at 
Constantinople,  instead  of  humbly  submitting  them* 
selves  to  the  Church,  wanted  to  rule  her,  and  obtrude 
upon  her  their  opinions  as  articles  of  faith.  The  people 
were  heedless,  the  clergy  frequently  forgot  their  duties, 
and  pride  and  dissension  supplied  at  last  what  was  still 
wanting  to  bring  about  that  lamentable  Schism  by  which 
the  greater  portion  of  the  Greek  or  Eastern  Church  se- 
ceded from  the  Pope,  the  common  Head  of  the  Church 


39.  What  happened  in  the  East,  whilst  the  Christian  faith 
was  successfully  spread  in  the  West?  Who  was  the  chief  cause 
of  those  disturbances?  To  what  were  the  people  and  the  clergy 
inclined?  What  was  the  unfortunate  result  of  all  this?  Did 
God  suffer  all  this  tt»  remain  unpunished?  Who  was  Mahomet! 
What  did  he  pretend  to  be?  Of  what  did  he  form  his  new  re- 
ligion? How  did  he  spread  it?  What  did  his  successors  do? 
Was  the  Christian  religion  totally  destroyed  under  them?  What 
became  of  it,  and  what  was  the  reason? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       37 

of  Christ  (a.d.  1054).  But  God  did  not  delay  to  inflict 
upon  them  the  punishment  they  had  so  well  deserved. 
As  in  former  times  He  had  chastised  the  Israelites  for 
the  neglect  of  His  laws,  so  He  now  punished  the  degene- 
rate Christians  also.  In  the  beginning  of  the  seventh 
century  (a.d.  622),  there  had  appeared  in  Arabia  an  ar- 
rogant impostor  called  Mahomet,  who  pretended  to  be  a 
messenger  of  God,  and  patched  up  a  new  religion  out  of 
Pagan,  Jewish,  and  Christian  observances  and  doctrines. 
At  the  head  of  a  band  of  robbers,  he  first  plundered  cara- 
vans, soon  after  took  cities  and  countries,  and,  sword  in 
hand,  forced  the  inhabitants  to  embrace  his  religion. 
His  successors,  who  were  called  Caliphs,  continued,  by 
the  force  of  arms,  to  subdue  one  country  after  another  in 
Asia  and  Africa,  and  to  spread  the  doctrine  of  their  false 
prophet,  and,  at  the  same  time,  barbarism,  profligacy, 
and  the  most  oppressive  slavery.  Christianity,  it  is  true, 
was  not  entirely  rooted  out  in  those  countries ;  but  being 
separated  from  the  true  Church,  it  fell  into  a  state  of 
torpidity  and  debasement,  under  which  it  is  still  lan- 
guishing at  the  present  time. 

40.     In  the  year  637  Jerusalem,  the  capital  of  the 

40.  In  what  year  did  Jerusalem  fall  under  the  power  of  the 
Mahometans?  What  do  you  understand  by  Mahometans,  and 
what  by  Saracens?  When  was  Jerusalem  conquered  by  the 
Turks  ?^  What  do  you  call  those  Turks,  and  whence  did  they 
come?  What  was  their  religion?  Were  they  friends  of  the 
Christians?  What  was  the  cause  of  the  Crusades?  Who  was 
Peter  of  Amiens,  and  what  did  he  report  to  Urban  II.?  What 
did  the  Pope  do?  What  did  he  effect  at  the  Council  of  Cler- 
mont? In  what  year  was  the  Council  of  Clermont  held?  What 
ensued  in  the  West?  What  is  the  origin  of  the  name  of  Cru- 
sade? What  can  you  relate  of  the  first  Crusade?  In  what  year 
was  Jerusalem  taken?  What  can  you  relate  of  Godfrey  of 
Bouillon?  How  long  did  the  Christian  Kingdom  of  Jerusalem 
last?  What  caused  its  fall?  When,  and  by  whom,  was  it  con- 
quered? About  what  year,  and  by  what  Turks,  were  the  Selju- 
kians  subdued,  and  how  far  did  they  extend  their  conquests? 
In  what  year,  and  by  whom,  was  Constantinople  taken?     Who 


38      CATECHISM  OF  THE  CATHOLIC  EELIGION 

Holy  Land  or  Palestine,  had  fallen  under  the  power  of 
the  Mahometans  or  Saracens  (i.  e.,  Arabians;  so  called 
from  sara,  a  desert),  and  had  groaned  under  their  yoke 
four  hundred  and  forty- two  years,  when,  in  1079,  it  was 
conquered,  together  with  the  fairest  portions  of  Western 
Asia,  by  the  Seljukian  TurTcs,  a  Tartar  tribe,  who  came 
in  1048  from  the  Caspian  Sea,  and  had  in  the  eighth 
century  embraced  Mahometanism.  The  latter  were  the 
most  relentless  foes  of  Christianity.  The  enormities 
which  they  committed  in  the  Holy  Land,  and  the  cruel 
treatment  which  they  inflicted  upon  the  Christian  pil- 
grims who  resorted  thither  from  the  West,  gave  rise, 
about  the  close  of  the  eleventh  century,  to  the  Crusades. 
Peter  of  Amiens,  a  pious  hermit,  who  had  made  a  pil- 
grimage to  Jerusalem,  reported  to  Pope  Urban  IL  how 
the  Holy  Places,  where  our  Saviour  had  lived  and  suf- 
fered, were  profaned  by  the  Infidels,  and  to  what  out- 
rages the  Christians  were  there  exposed.  The  Pope  was 
so  sensibly  affected  that  he  resolved  to  put  an  end  to  the 
insolence  and  insatiable  rapacity  of  the  Mahometans. 
He  summoned  the  Christian  princes  and  knights  to  a 
Council  at  Clermont  in  Auvergne  (a.d.  1095),  called 
upon  them  to  engage  in  a  military  expedition  against  the 
Infidels,  and  excited  their  enthusiasm  to  such  a  pitch 
that  the  whole  assembly  spontaneously  exclaimed,  '  God 
wills  it!  God  wills  it!'  This  cry  reechoed  through  the 
whole  West,  and  shortly  after  there  stood  ready  a  tre- 
mendous host  of  men  armed  at  all  points.  They  wore,  as 
a  badge  of  their  engagement,  a  red  cross  on  their  right 
shoulder,  whence  originated  the  name  of  Crusaders  and 
Crusade.  Full  of  joy  and  courage,  they  marched  to 
Palestine.  After  having  endured  inexpressible  hard- 
ships, and  fought  many  a  hot  battle,  they  at  last  took 


checked  the  further  progress  of  the  Turks  f  By  whom  were  they 
at  last  completely  overthrown?  In  what  battle^  and  in  what 
year?     What  was  the  result  of  this  victory? 


CATECHISM  OF  THE   CATHOLIC  EELIGION       39 

Jerusalem;  and  the  brave  hero,  Godfrey  of  Bouillon, 
Duke  of  Lorraine,  was  proclaimed  King  a.d.  1099.  Be- 
ing presented  with  a  golden  crown,  he  refused  to  wear 
it,  saying  that  he  would  never  consent  to  wear  a  crown 
of  gold  where  the  Eedeemer  of  the  world  had  worn  a 
crown  of  thorns;  and  he  never  gave  himself  any  other 
title  but  that  of  Duke  Godfrey.  The  new  kingdom, 
however,  lasted  only  eighty-eight  years.  Owing  to  the 
treachery  of  the  Greeks,  and  to  the  want  of  discipline 
and  harmony  among  the  Crusaders,  it  was  unable  to  re- 
sist the  superior  forces  of  the  Turks,  although  it  re- 
peatedly obtained  auxiliaries  from  the  West;  and  thus 
Jerusalem  was  taken  by  Saladin,  Sultan  of  Egvpt,  in 
1187.  About  the  year  1300,  fresh  hordes  of  Turks, 
called  the  Ottomans,  poured  down  from  Tartary,  sub- 
dued the  Seljukians,  and  extended  their  conquests  over 
Western  Asia,  Eumelia,  Moldavia,  Servia,  Bulgaria, 
Greece,  and  the  Morea ;  until  at  last,  under  that  monster 
of  brutality  and  voluptuousness  called  Mahomet  (II.) 
the  Great,  they  rendered  themselves  masters  of  Constan- 
tinople, the  capital  of  the  Greek  Empire  (a.d.  1453), 
which  calamity  God  no  doubt  permitted  in  punishment 
for  the  grievous  offences  it  had  committed  against  Him. 
The  further  progress  of  the  Turks,  however,  was  checked 
by  the  ardent  zeal  and  heroic  valor  of  the  Christian 
princes  Huniades  and  Scanderbcg,  of  the  Knights  Hos- 
pitallers of  St.  John  of  Jerusalem  (who  from  1310  were 
called  Knights  of  Ehodes,  and  from  1530  Knights  of 
Malta),  and  of  other  Christian  Orders  of  Chivalry,  till 
they  were  at  last  completely  overthrown  by  the  united 
forces  of  the  Pope,  of  Spain,  and  of  Venice,  and  by  the 
evident  help  of  the  glorious  Mother  of  God,  in  the 
famous  battle  of  Le panto  (a.d.  1571).  The  result  of 
this  victory  was  not  only  a  check  to  the  progress  of  the 
Ottomans,  but  also  the  beginning  of  the  decline  of  their 
power;  and  thus  Catholic  Europe,  and  especially  Ger- 
many, was  saved  from  the  imminent  danger  of  being 


40       CATECHISM  OF   THE   CATHOLIC  EELIGION 

likewise  overrun  and  subjugated  by  those  ferocious  In- 
fidels. 

41.  In  the  Western  countries  of  Europe,  the  Cru- 
sades everywhere  roused  the  people  to  a  more  vigorous 
exertion  of  their  mental  powers,  and  to  a  new  spiritual 
life.  During  the  destructive  Migration  of  Nations 
(38),  the  sciences  had  found  an  asylum  in  the  mon- 
asteries; but  now  they  spread  among  the  people,  and 
were  ardently  cherished  by  them.  Celebrated  schools 
and  universities  were  established ;  and  men  of  wonderful 
erudition,  as  St.  Anselm  (d.  1109),  Albertus  Magnus 
(d.  1280),  St.  Thomas  of  Aquino  (d.  1274),  and  others, 
occupied  the  professorial  chairs.  Those  times,  gen- 
erally called  *"  The  Middle  Ages/  are  still  more  re- 
nowned for  the  lustre  of  Christian  virtues,  for  the  firm- 
ness of  faith,  for  childlike  simplicity,  and  for  an  ardent 
love  of  God  and  man.  Even  at  the  present  time  we  be- 
hold with  surprise  and  wonder  those  ancient  gigantic 
cathedrals  which  were  erected  by  the  piety  of  our  an- 
cestors; and  we  are  enraptured  at  the  most  tender  de- 
votion, expressed  in  the  paintings  and  statues  with 
which  they  adorned  the  buildings  consecrated  to  God. 
Such  great  and  charming  works  could  only  be  produced 
by  the  Eeligion  which  filled  their  hearts  and  governed 
all  their  actions.  This  same  Eeligion  also  poured  out 
the  greatest  blessings  over  the  earth  through  the  holy 
Founders  of  Eeligious  Orders,  St.  Eomuald  (d.  1027), 
St.  Bruno   (d.  1101),  St.  Norbert   (d.  1134),  St.  Ber- 

41.  "What  influence  had  the  Crusades  on  Western  Europe! 
Where  had  the  sciences  found  an  asylum  during  the  invasions 
by  the  barbarians,  and  among  whom  were  they  now  spread! 
What  learned  men  of  those  times  can  you  name?  What  do  we 
call  those  times,  and  what  are  they  particularly  remarkable  for? 
What  monuments  give,  even  at  the  present  time,  evidence  of  the 
piety  of  our  ancestors'?  What  enabled  them  to  produce  such 
stupendous  works?  Through  whom  in  particular  did  the  Cath- 
olic Eeligion  pour  out  its  blessings  at  that  time?  What  fruits 
did  the  numerous  monasteries  bring  forth? 


CATECHISM  OF  THE  CATHOLIC  EELIGION       41 

nard  (d.  1153),  St.  Dominic  (d.  1221),  St.  Francis  of 
Assisium,  surnamed  the  Seraphic  (d.  1226),  and  many 
other  men  of  God.  The  numerous  monasteries  which 
they  built  not  only  produced  many  great  Saints  and 
enlightened  prelates,  but  they  also  cherished  piety  and 
religious  zeal  among  the  lower  classes  of  the  people. 
They  relieved  the  wants  of  the  poor,  sheltered  and 
nursed  the  sick,  and  redeemed  those  who  had  been  made 
prisoners  and  slaves;  they  sent  missionaries  into  all 
parts  of  the  world,  and  obtained,  by  their  devout  prayers, 
abundant  graces  from  Heaven  on  countries  and  nations. 
42.  In  the  meantime,  there  appeared  also  an  exu- 
berant growth  of  cockle  among  the  wheat  in  the  field  of 
God  (Matt.  xiii.).  There  were  pernicious  feuds  and 
wars,  various  acts  of  injustice  and  violence,  and  many 
scandals.  In  several  places,  and  particularly  in  Ger- 
many, the  custom  had  been  introduced  by  temporal 
princes  of  putting  the  newly  elected  bishops  and  abbots 
in  possession  of  their  benefices  by  giving  them  the  Bing 
and  the  Crosier,  the  symbols  of  Pastoral  authority,  which 
ceremony  was  called  Investiture,  and  seemed  to  imply 
the  conferring  of  spiritual  jurisdiction.  Xot  content 
with  this,  the  Emperor  Henry  lY.  used  to  bestow  bishop- 
rics and  abbeys  upon  the  most  unworthy  candidates,  and 
even  on  such  as  offered  him  the  largest  sums  of  money. 
Pope  Gregory  YII.  courageously  inveighed  against  those 

42.  Was  there  in  those  times  no  cockle  in  the  field  of  God? 
What  kind  of  cockle  was  it?  What  custom  had  been  introduced 
in  some  places  by  the  temporal  princes?  What  is  symbolized  by 
the  Ring  and  Crosier?  What  was  this  ceremony  called,  and 
what  did  it  seem  to  imply?  What  did  the  Emperor  Henry  IV. 
use  to  do?  Who  opposed  him?  What  is  this  contest  called,  and 
when  did  it  take  place?  How  did  the  Church  get  out  of  itf 
What  evil  came  afterwards  on  the  West  of  Europe?  Which 
were  the  most  notorious  heretics  of  that  time?  Whom  did  God 
send  to  preach  penance  to  them?  Was  the  evil  then  entirely 
suppressed?  How  and  when  did  the  slumbering  fire  break  out 
iuto  a  flame?    What  was  the  consequence  of  this? 


42       CATECHISM  OF  THE  CATHOLIC  RELIGION 

crying  abuses ;  and  hence  ensued,  about  1076,  a  long  and 
tedious  contest,  called  The  Contest  of  Investiture,  out  of 
which  the  Church  indeed  came  forth  victorious,  but  not 
till  after  many  hard  trials.  After  that  there  arose  here- 
tics who  kindled  the  fire  of  revolt  first  against  the  Ec- 
clesiastical, and  then  against  the  Secular  authorities ;  as 
in  France  the  Albigenses,  in  Upper  Italy  the  Waldenses, 
in  England  the  Wickliffites  or  Lollards,  in  Bohemia  thf 
Hussites.  Peace,  it  is  true,  was  restored  to  the  Church, 
and  men,  mighty  in  words  and  deeds,  as  St.  Vincenf 
Ferrer  (d.  1419)  and  St.  John  Capistran  (d.  1456), 
went  through  the  countries  of  Europe,  preaching  pen- 
ance to  princes  and  people.  Nevertheless  an  unholy  fire 
lay  hidden  under  the  ashes;  feelings  of  disrespect  and 
hostility  to  the  Church,  and  a  fondness  for  innovations, 
had  gained  ground,  and  were  increased  by  many  other  at- 
tendant evils.  Nothing  was  wanted  for  the  fatal  erup- 
tion of  this  volcano  of  wickedness  and  rebellion  but  an 
opportunity;  and  this  presented  itself  in  the  beginning 
of  the  sixteenth  century  in  Germany.  Like  a  contagious 
disease,  this  lamentable  evil  spread  abroad;  thousands 
and  thousands  abandoned  the  Catholic  Church;  bloody 
wars,  revolts,  and  corruption  of  morals  ensued ;  the  most 
splendid  establishments,  founded  by  the  piety  of  former 
ages,  were  destroyed,  and  unspeakable  misery  was  pre- 
pared both  for  time  and  eternity. 

From  the  Rise  of  Protestantism  to  the  Present  Time. 

43.  Martin  Luther,  an  Augustinian  monk  and  a  pro- 
fessor in  the  University  of  Wittenberg,  a  man  of  an  ir- 

43.  Who  was  the  author  of  Protestantism?  What  sort  of  a 
man  was  he?  When  and  how  did  he  begin  his  conflict  with  the 
Church?  Did  he  stop  there?  How  did  he  behave  towards  the 
Pope?  What  innovations  did  he  introduce?  What  did  he  do 
with  regard  to  monasteries,  monks,  and  nuns?  What  pre- 
tended right  did  he  give  to  princes  and  sovereigns?  Was  his 
conduct  edifying?    Whence  did  he  pretend  to  take  his  doctrine? 


CATECHISM  OF   THE  CATHOLIC  RELIGION       43 

rit^'ble  and  turbulent  disposition,  began  in  1517  by  ex- 
claiming against  the  abuses  which  are  said  to  have  been 
practised  in  the  publication  of  the  Indulgences  granted 
by  Pope  Leo  X.  to  those  who  should  contribute  to  the 
rebuilding  of  St.  Peter's  Church  in  Rome.  But  soon 
after  he  arbitrarily  set  himself  up  as  a  reformer  of  the 
Church,  inveighed  against  the  Ecclesiastical  authorities, 
especially  against  the  Pope,  whose  supreme  power  he 
denounced  as  usurpation  and  tyranny,  and  which  he  said 
he  would  bring  to  a  miserable  end.  In  pursuance  of  his 
wrong  views,  he  rejected  many  articles  of  faith  which  the 
Church  had  received  from  Christ  and  His  Apostles.  He 
repudiated  the  Holy  Sacrifice  of  the  Mass,  Fasting,  Con- 
fession, Prayers  for  the  Dead,  and  many  other  pious 
practices;  he  declared  good  works  to  be  useless,  and 
taught  that  man  is  justified  and  saved  by  faith  alone. 
Moreover,  he  threw  open  the  monasteries  and  convents, 
and  gave  leave  to  the  monks  and  nuns  to  marry ;  and  he 
presumed  to  award  to  princes  and  sovereigns  the  right  of 
confiscating  the  property  of  churches  and  convents,  and 
of  assigning  it  to  any  use  they  pleased.  Finally,  he 
broke  the  vow  of  chastity  which  he  had  solemnly  made 
as  a  monk  and  as  a  priest,  and  committed  the  double 
sacrilege  of  taking  a  nun  for  his  wife.  Luther  boasted 
that  he  took  his  doctrine  from  the  Bible  only;  but  being 
misled  by  the  false  rule  of  private  judgment  in  its  in- 

How  did  he  interpret  the  Bible?  Did  he  teach  the  pure  Word  of 
God?  Can  you  name  any  of  his  errors?  How  was  his  doctrine 
received  by  the  people,  and  how  by  some  Princes?  "What  did 
he  do  to  gain  the  favor  of  the  Landgrave  of  Hesse?  Did  any 
imitate  Luther's  example?  Where  and  what  did  Zwinglius 
teach?  Where  and  what  did  Calvin  teach?  What  did  the  Ana- 
baptists proclaim?  What  havoc  did  the  Zwinglians  and  the 
Calvinists  make?  Did  the  different  Sects  agree  among  them- 
selves? Did  their  disagreement  prevent  the  spread  of  their  doc- 
trines? In  what  were  they  united?  What  measures  did  they 
contrive  to  propagate  their  principles?  What  means  did  they 
use  in  many  places  to  make  the  Catholics  renounce  their  faith  f 


44       CATECHISM  OP  THE  CATHOLIC  RELIGION 

terpretation,  he  soon  fell  into  the  most  palpable  contra- 
dictions and  errors.  Thus  he  asserted  that  '  man  has  no 
free  will,  and  consequently  can  neither  keep  the  com- 
mandments nor  avoid  evil ' ;  *  ^  that  sin  does  not  con- 
demn man,  provided  he  firmly  believe/  f  etc.  Neverthe- 
less, he  soon  obtained  many  followers;  for  the  thought- 
less multitude  were  very  much  pleased  with  such  easy 
doctrine,  which  allowed  them  to  lead  a  dissolute  life,  and 
covetous  princes  found  nothing  more  conformable  to 
their  wishes  than  the  suppression  of  churches  and  mon- 
asteries. Besides,  Luther  eagerly  embraced  any  oppor- 
tunity of  increasing  his  party,  and  for  this  purpose  he 
permitted  the  Landgrave  of  Hesse  to  contract  a  second 
marriage  whilst  his  first  wife  was  still  living.  The  way 
of  innovation  and  revolt  being  once  opened  by  Luther, 
several  others  soon  followed  him,  and  they  went  even 
further  than  he  did.  Zwinglius,  in  Switzerland,  denied 
the  real  presence  of  Jesus  Christ  in  the  Holy  Eucharist. 
Calvin,  at  Geneva,  taught  that  ^  God  has  predestined  a 
part  of  mankind,  without  any  fault  of  theirs,  to  eternal 
damnation,  and  that  therefore  He  blinds  and  hardens 
the  heart  of  sinners.^  %  The  Anabaptists  proclaimed  a 
kingdom  of  Christ  on  earth,  in  which  there  was  to  be  no 
private  property,  no  law,  no  magistrates.  Zwinglius, 
Calvin,  and  other  Sectarians  totally  demolished  in  the 
churches  what  had  been  spared  by  Luther.  The  images 
of  the  Crucified  Redeemer  and  of  the  Saints,  pictures  as 
well  as  statues,  and  masterpieces  of  art,  were  hewn  in 
pieces;  the  organs  and  altars  were  shattered;  nay,  even 
the  graves  were  ransacked,  and  the  bones  of  the  Saints 
trampled  upon  and  burnt  to  ashes.  Although  these  pre- 
tended Eeformers  combated  and  anathem.atized  one  an- 
other, nevertheless  their  several  doctrines  spread  most 
rapidly.    United  only  in  their  hatred  against  the  Catho- 

*  De  Servo  Arbitrio. 

t  Epist.  ad  Melancht.  an.  1521.    De  Captivit.  Babyl.  torn.  ii.  fol.  2S4. 

X  Instit.  Relig.  Christ. 


CATECHISM  OF  THE  CATHOLIC  RELIGION       45 

lies,  they  contrived  all  imaginable  measures  to  gain  the 
superiority  over  them.  By  thousands  and  thousands  of 
pamphlets  they  disseminated  their  erroneous  principles, 
and,  at  the  same  time,  they  most  virulently  attacked  and 
calumniated  the  Pope  and  the  Catholic  Clergy.  More- 
over, in  many  places  crying  acts  of  violence  were  com- 
mitted, and  people  were  forced  by  all  sorts  of  oppression 
and  persecution  to  renounce  the  Holy  Catholic  Faith. 

44.  The  Catholics,  on  their  part,  made  several  at- 
tempts to  restore  peace  to. the  Church,  by  entering  into 
amicable  discussions  with' their  opponents;  but  the  ha- 
tred which  Luther  bore  to  the  Pope,  the  Head  of  the 
Church,  continued  implacable.  To  check  the  progress 
of  heresy  and  wickedness,  the  Emperor  Charles  V.  as- 
sembled in  1529  a  second  Diet  at  Spires,  where  a  decree 
was  issued  that,  until  the  decision  of  a  General  Council, 
Lutheranism  should  be  tolerated  wherever  it  had  al- 
ready been  established,  but  ishould  not  be  spread  any 
further;  that  no  one  should  be  hindered  from  saying  or 
hearing  Mass;  and  that  all  invectives  against  any  re- 
ligion should  be  prohibited.     The  Lutherans  protested 


44.  What  did  the  Catholics  do  for  the  restoration  of  peace, 
and  what  was  the  result?  in  what  year,  and  by  whom,  was  the 
Diet  of  Spires  assembled?  What  famous  decree  was  issued 
there?  How  did  the  name  of  Protestants  originate?  Are  only 
the  Lutherans  now  called  Protestants?  What  measures  did  the 
Holy  Father  at  last  take?  In  what  year  was  the  Council  of 
Trent  convoked,  and  what  was  done  by  it?  What  did  the 
Church  gain  by  this  Council?  Did  the  Protestants  come  to  it? 
What  was  the  effect  of  Luther's  preaching  liberty?  What  took 
place  during  the  war  of  the  peasantry?  Were  there  any  other 
wars  in  Germany,  and  how  long  did  the  great  religious  war  last 
in  that  country?  What  was  the  consequence  of  this  war?  Were 
any  other  countries  involved  in  war.  and  which?  Where  and 
how  did  Zwinglius  end  his  life?  What  are  the  French  Protes- 
tants called,  and  what  atrocities  did  they  commit?  Who  in- 
troduced Protestantism  into  England,  and  for  what  reason! 
Did  England  gain  anything  by  the  change?  What  do  you  know 
of  Charles  I.? 


46       CATECHISM  OF  THE  CATHOLIC  EELIGION 

against  this  decree,  and  from  this  circumstance  is  de- 
rived their  name  of  Protestants ;  which  appellation  has 
since  been  given  also  to  the  other  Sects  into  which  they 
have  divided.     At  length  the  Holy  Father  convoked  a 
General  Council  at  Trent,  in  the  Tyrol,  in  the  year  1545. 
The  doctrine  of  the  innovators  was  examined  and  unani- 
mously condemned;  at  the  same  time,  many  excellent 
decrees  concerning  Ecclesiastical  institutions   and  the 
reformation  of  abuses  were  issued ;  in  a  word,  the  vigor- 
ous and  decisive  action  of  this  Council  gave  fresh  beauty 
and  new  life  to  the  Catholic  Church.     The  Protestants 
had  been  repeatedly  invited  to  the  Council,  as  they  had 
in  the  beginning  expressly  wished  for  it  in  order  to  ad- 
just their  differences;  but  they  refused  to  appear  at 
Trent.      Consequently,    the    unfortunate    Schism    con- 
tinued, and  brought  unspeakable  misery  and  endless  ca- 
lamities upon  the  greater  part  of  Europe.     Luther  had 
preached  liberty  and  reviled  the  Emperor,  the  princes, 
and  bishops ;  the  peasants  lost  no  time  in  freeing  them- 
selves from  their  masters.     They  traversed  the  country 
in  lawless  bands,  burnt  down  the  castles  and  monasteries, 
and  committed  the  most  horrible  cruelties  against  the 
nobility  and  clergy.     More  than  one  hundred  thousand 
persons  were  slain   during  this  frightful  insurrection 
(a.d.  1525).    Other  rehgious  wars  ensued,  and  Germany, 
which  once  had  been  so  flourishing,  became  at  last  the 
scene  of  the  most  frightful  desolation  and  of  the  most 
horrible  atrocities  during  the  Thirty  Years'  War  (1618- 
1648).     The  other  countries  which  had  embraced  the 
new  doctrine  were  likewise  devastated  by  religious  and 
civil  wars.     In  Switzerland,  Zwinglius  fell  in  a  bloody 
battle  which  he  fought  against  his  own  countrymen.    In 
France,  the  Calvinists,  called  Huguenots,  with  a  devas- 
tating army,  kept  the  field  for  many  years  against  the 
crown  and  the  Church.    In  their  blind  fury,  they  massa- 
cred numbers  of  priests,  monks,  and  nuns ;  they  ravaged 
villages  and  towns,  and  burnt  or  pulled  down  many 


CATECHISM  OF  THE   CATHOLIC  RELIGION       47 

thousands  of  churches,  some  of  which  were  magnificent 
monuments  of  Christian  art.  England  also  suffered  se- 
verely for  her  apostasy,  begun  by  King  Henry  VIII., 
who  abandoned  the  Catholic  Church  because  the  Pope 
would  not  allow  him  to  repudiate  his  lawful  wife,  Cath- 
arine, and  marry  Anne  Boleyn.  From  that  time,  the 
country  was  drenched  in  human  blood ;  even  King 
Charles  I.,  a  successor  of  the  tyrannical  Henry,  was  be- 
headed by  rebels  who  boasted  of  professing  and  practis- 
ing the  purest  of  all  Christian  Doctrines. 

45.  The  loss  which  the  Church  had  suffered  from  the 
apostasy  in  Europe  was  to  be  compensated  by  the  con- 
version of  innumerable  heathens  in  other  parts  of  the 
globe.  Missionaries  went  forth  in  every  direction,  and 
announced  the  salutary  doctrines  of  the  Gospel  with 
wonderful  success.  It  is  truly  astonishing  what  St. 
Francis  Xavier,  the  Apostle  of  the  Indies,  who  was  so 
eminently  favored  by  Heaven,  alone  accomplished. 
Glowing  with  zeal  for  the  salvation  of  the  pagans,  he 
crossed  the  vast  ocean,  and  landing  at  Goa,  in  the  year 
1542,  he  began  his  mission  by  walking  through  the 
streets  with  a  bell  in  his  hand,  and  calling  the  children 
to  come  and  be  instructed.    They  joyfully  attended  and 

45.  How  was  the  Church  compensated  for  her  loss  in  Europe? 
How  was  this  effected?  What  is  the  name  of  the  Apostle  of  the 
Indies?  Where  did  he  land,  and  in  what  year?  How  did  he 
begin  his  mission?  What  did  the  children  do?  How  did  God 
reward  and  assist  his  zeal?  In  what  countries  did  he  work,  and 
how  long?  What  was  the  result  of  his  labors?  How  many 
heathens  did  he  christen  or  baptize  in  one  month?  Was  Chris- 
tianity also  introduced  into  China?  How  was  the  sincerity  of 
the  new  Christians,  especially  in  Japan,  proved?  How  many 
were  martyred  in  Japan?  Does  the  hatred  against  the  Chris- 
tians still  continue  there?  What  can  you  relate  of  America  in 
general,  and  of  Mexico  in  particular?  Was  the  work  of  the 
missionaries  easy  there?  What  particular  obstacles  did  they 
encounter?  Did  they  succeed  the  less  for  all  that?  How  did 
the  savages  of  Paraguay  live?  What  did  they  become  after 
their  conversion  to  Christianity? 


48       CATECHISM   OF   THE   CATHOLIC  RELIGION 

listened  to  the  holy  man,  who  spoke  to  them  so  affec- 
tionately of  their  dear  Eedeemer.  When  they  had  re- 
turned home,  they  repeated  what  they  had  heard,  and  so 
induced  the  adult  persons  to  come  likewise  and  hear  the 
holy  preacher.  God  rewarded  his  zeal,  and  granted  him, 
as  He  had  done  to  the  first  Apostles,  the  power  of  heal- 
ing the  sick,  of  raising  the  dead  to  life,  of  commanding 
the  storms ;  in  short,  the  power  of  working  the  most  stu- 
pendous miracles.  With  untiring  energy  he  went  from 
country  to  country,  from  island  to  island,  through  all 
India  and  Japan,  and  converted,  in  the  short  period  of 
ten  years,  many  tribes  and  kingdoms.  He  himself  testi- 
fies in  one  of  his  letters  that  in  one  month  he  adminis- 
tered Holy  Baptism  to  ten  thousand  heathens.  After  his 
death,  other  missionaries  continued  the  pious  work,  and 
introduced  the  Eeligion  of  Jesus  into  China  also,  that 
immense,  unknown,  and  till  then  inaccessible  empire. 
That  these  heathens  had  been  truly  converted  was  proved 
in  the  most  convincing  manner  when  the  persecution  of 
the  Christians  broke  out  in  Japan.  About  one  million, 
one  hundred  thousand  *  died  for  their  faith,  and  the 
greater  part  of  them  were  most  horribly  tortured.  Even 
tender  children,  weak  old  men,  and  women  of  rank  has- 
tened with  joy  to  martyrdom,  dressed  in  their  holiday 
attire,  as  if  they  were  going  to  a  wedding  feast.  So  sin- 
cere and  strong  was  their  faith  that  even  the  survivors 
and  their  children  have  continued  to  preserve  it  under 
most  adverse  circumstances.  Though  shut  out  for  over 
two  hundred  years  from  the  Christian  world,  and  with- 
out a  priest,  and  subjected  to  tyranny  and  persecution, 
they  taught  the  Catechism,  recited  the  Catholic  prayers 
they  had  learned,  baptized  their  children,  and  strove  to 
live  piously.  Ultimately  the  Japanese  were  forced  to 
repeal  their  laws  for  the  total  exclusion  of  foreigners. 
Missionaries  have  again  entered,  and  have  found  villages 

♦Some  authors  reckon  1,200,000. 


CATECHISM  OF  THE  CATHOLIC  EELIGION      49 

of  these  faithful  Japanese  Catholics.  In  America  also, 
that  newly-discovered  world,  the  light  of  the  Gospel 
spread,  and  overthrew  the  most  abominable  idolatry  with 
all  its  horrors  and  vices.  No  people  on  earth  offered  up 
more  human  sacrifices  than  the  natives  of  America.  The 
Mexicans  sacrificed  about  twenty  thousand  human  vic- 
tims every  year,  and  when  they  had  no  captives  for  this 
purpose,  they  did  not  spare  even  their  own  children.  It 
is  impossible  to  describe  what  the  heroic  missionaries 
suffered,  and  what  dangers  they  incurred  among  those 
bloodthirsty  men.  They  had  to  strusfgle  not  only 
against  the  cruelties  and  vices  of  the  natives,  but  also 
against  the  insatiable  avarice  of  the  European  settlers. 
Yet  their  labors  were  crowned  with  success,  and  the 
Christian  faith  was  firmly  and  permanently  established 
on  this  Continent.  The  mission  of  Paraguay,  in  South 
America,  especially  flourished.  The  brutish  natives,  who 
lived  among  the  wild  beasts  in  the  forests,  who  thought 
of  nothing  but  plundering,  murdering,  and  revenge,  who 
delighted  only  in  eating  human  flesh,  in  voluptuousness 
and  drunkenness,  were  transformed  by  the  indefatigable 
missionary  priests  into  devout  Christians.  They  became 
models  of  modesty  and  charity,  of  innocence  and  piety, 
and  by  their  untiring  industry  and  labor  changed  their 
wild  country  into  a  delicious  paradise. 

46.  The  holy  men  who,  with  such  indefatigable  zeal, 

46.  To  what  class  of  men  did  most  of  the  missionaries  be- 
long? Of  what  order  were  the  Apostles  of  the  Indies,  and  the 
first  planters  of  Christianity  in  China  and  Paraguay?  When, 
and  by  whom,  was  this  order  established?  In  what  did  these 
religious  especially  exert  themselves?  How  were  they  requited 
for  their  labor  by  the  enemies  of  Eeligion?  Did  God  raise  any 
other  orders  at  that  time,  and  for  what  purpose?  When  and 
how  did  the  Order  of  Capuchins  originate,  and  by  what  were 
they  particularly  conspicuous?  When  and  by  whom  was  the 
Oratory  founded,  and  to  what  does  it  devote  itself?  What  was 
the  object  of  the  fathers  of  the  Pious  Schools,  and  of  other 
orders?     What  communities  of  religious  women  arose  at  that 


50       CATECHISM  OF  THE   CATHOLIC  EELIGION 

and  often  even  to  the  shedding  of  their  blood,  devotei 
themselves  to  the  conversion  of  the  pagans,  belonged  for 
the  most  part  to  Religious  Orders.  St.  Francis  Xavier, 
and  those  others  who  planted  the  faith  in  China  and 
Paraguay,  were  Jesuits — that  is,  members  of  the  Society 
of  Jesus.  This  order  was  founded  in  1540  by  St.  Igna- 
tius of  Loyola,  a  man  filled  with  the  most  ardent  zeal 
for  the  honor  of  God.  These  religious  exerted  them- 
selves especially  in  propagating  the  Catholic  Faith,  and 
defending  it  against  the  new-fangled  doctrines ;  and  con- 
sequently they  drew  upon  themselves  implacable  hatred 
and  grievous  persecutions  from  the  enemies  of  Eeligion. 
God  raised  also  other  orders,  that  might,  in  concert  with 
the  Secular  Clergy,  heal  the  wounds  which  Luther  and 
other  heretics  had  inflicted  on  the  Church.  The  pious 
Capuchins,  who  sprang  in  1528  from  the  Order  of  St. 
Francis  of  Assisium,  labored  especially  for  the  salvation 
of  souls,  and  distinguished  themselves  by  their  affection- 
ate zeal  and  austere  life.  The  Oratorians,  or  Fathers  of 
the  Oratory,  which  was  founded  in  1574  by  St.  Philip 
Neri,  devoted  themselves  to  prayer  and  the  instruction  of 
the  people,  to  visiting  the  hospitals,  to  attending  the 
poor  and  the  sick,  and  to  literary  pursuits.  The  fathers 
of  the  Pious  Schools  occupied  themselves  with  the  in- 

time?  What  do  they  devote  themselves  to?  What  is  the 
origin  of  the  Institute  of  English  Ladies?  In  what  was  this 
epoch  especially  rich?  Can  you  tell  me  anything  remarkable 
of  St.  Charles  Borromeo?  What  do  you  know  of  St.  Francis  of 
Sales?  What  did  St.  Vincent  of  Paul  in  general  do  for  the 
temporal  and  eternal  welfare  of  his  fellow-men?  What  chari- 
table institutions  did  he  found  in  particular?  Who  especially 
labored  in  the  sixteenth  century  in  Germany  and  Switzerland  for 
the  preservation  of  the  true  Faith?  Were  there  any  other  prin- 
cipal Saints  who  shone  in  the  sixteenth  and  seventeenth  centu- 
ries, and  who  were  they?  By  what  Saints  was  the  female  sex 
distinguished  at  that  time?  What  Saint  did  particularly  illus- 
trate the  eighteenth  century?  What  Religious  Order  did  he 
found?  What  did  all  these  Saints  especially  do,  and  what  did 
they  prove  by  their  works  and  miracles? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       51 

struction  of  youth,  and  other  religious,  again,  with  the 
nursing  of  the  sick.  There  arose  also  communities  of 
religious  women  for  the  training  up  of  young  girls  to  a 
pious  and  godly  life;  as  the  Orders  of  the  Visitation,  of 
the  Ursulines,  and  of  the  Good  Shepherd,  and  the  Insti- 
tute of  English  Ladies.*  Above  all,  this  period  was  ex- 
ceedingly rich  in  heroes  of  faith  and  virtue.  St.  Charles 
Borromeo,  Cardinal  Archbishop  of  Milan  (d.  1584),  set 
a  bright  example  of  true  Christian  charity  during  the 
plague,  by  visiting  the  sick  in  the  most  dangerous  places, 
in  lazarettos  and  hospitals,  and  by  giving  up  all  his 
property,  even  his  bed,  for  the  relief  of  the  sufferers.  St. 
Francis  of  Sales,  Prince-Bishop  of  Geneva  (d.  1622), 
converted,  by  the  irresistible  power  of  his  meekness  and 
humility,  seventy-two  thousand  Savoyards  from  the  er- 
rors of  Calvin  to  the  true  Faith.  St.  Vincent  of  Paul 
(d.  1660)  devoted  his  whole  life  to  the  poor  and  dis- 
tressed; no  misery,  of  whatever  kind  or  form,  escaped 
the  ardor  and  abundance  of  his  love.  He  founded  or- 
phanages and  foundling  hospitals ;  he  established  a  Con- 
gregation of  Missionary  Priests  (called  Lazarists,  from 
St.  Lazarus^  College  in  Paris)  for  the  instruction  of  ig- 
norant country  people ;  an  association  for  the  reforming 
of  convicts,  and  also  the  admirable  Institute  of  the  Sis- 
ters of  Charity  for  nursing  the  sick.  In  Germany,  espe- 
cially in  Austria  and  Bavaria,  and  in  Switzerland,  the 
Venerable  Peter  Canisius  opposed  himself  as  a  mighty 
barrier  against  Heresy;  he  combated  it  by  his  writings 
and  incessant  preaching,  and  founded  schools  and  pious 
institutions  for  preserving  and  enlivening  the  true  Faith 
established  by  Christ  and  His  Apostles.  The  sixteenth 
and  seventeenth  centuries  were  also  illustrated  by  St. 
John  of  God,  St.  John  of  the  Cross,  St.  Thomas  of  Vil- 


*  This  Institute  waa  established  in  the  Netherlands  for  English  ladies  who 
were  persecuted  under  Queen  Elizabeth  for  their  attachment  to  the  Catholio 
Faith,  and  soon  spread  over  Germany,  where  it  is  still  flourishing  under  the 
^bove  name,  though  its  members  have  long  ceased  to  be  English. 


52       CATECHISM  OF  THE  CATHOLIC  KELIGION 

lanova,  St.  Cajetan,  St.  Peter  of  Alcantara,  St.  Camillus 
of  Lellis,  St.  Josepfi  Calasanctius,  St;  Joseph  of  Cuper- 
tino, St.  Francis  Borgia,  St.  Pius  V.,  St.  Fidelis  of  Sig- 
maringen,  St.  Aloysius  Gonzaga,  St.  Stanislas  Kostka, 
and  by  many  other  men  eminent  for  the  sanctity  of  their 
lives;  and  among  the  female  sex  were  especially  distin- 
guished St.  Teresa,  St.  Rose  of  Lima,  St.  Angela  of 
Brescia,  St.  Mary  Magdalen  of  Pazzi,  St.  Jane  Frances 
de  Chantal,  St.  Catherine  of  Ricci,  etc.  In  the  eigh- 
teenth century  there  shone  among  others,  as  one  of  the 
brightest  ornaments  of  the  Catholic  Church,  St.  Alphon- 
sus  Maria  Liguori,  Bishop  of  St.  Agatha,  near  Naples 
(d.  1787),  who  established  the  Congregation  of  the  Re- 
demptorists  for  the  instruction  of  the  people.  All  these 
Saints  did  great  deeds  and  wrought  innumerable  mir- 
acles by  their  mighty  intercession  with  God;  and  thus 
they  irref  ragably  proved  that  the  true  spirit  of  Christian- 
ity, the  spirit  of  charity,  of  humility,  and  self-denial,  had 
not  departed  from  the  Church,  as  the  blind  adversaries 
of  our  faith  unfortunately  often  assert. 

47.  Awful  events,  which  make  nature  shudder,  re- 
main as  yet  to  be  related.  We  would  fain  pass  them 
over  in  silence,  if  they  were  not  most  instructive  for  us. 

47.  What  became,  in  process  of  time,  of  the  doctrine  of  Lu- 
ther? What  was  the  final  result  of  its  alterations  and  changes? 
What  did  the  Sectarianism  lead  to?  What  did  the  Free-thinkers 
contrive  to  do?  What  principal  means  did  they  make  use  of? 
Why  were  their  books  well  received  by  the  people?  Whom  did 
the  infidels  first  attack?  What  became  of  the  ecclesiastical 
property,  the  monks  and  nuns,  and  the  religious  houses?  What 
edict  was  issued  against  the  priests?  What  did  the  infidels  do 
to  destroy  the  very  name  of  Christianity?  With  what  particu- 
lar infamy  did  they  brand  themselves  in  their  madness?  Why 
did  prosperity  and  public  safety  disappear?  What  became  then 
of  France?  How  many  people  are  said  to  have  been  slaugh- 
tered during  the  Eeign  of  Terror?  Under  what  pretence  were 
all  these  horrible  crimes  committed?  What  did  the  impious 
wretches  finally  do  in  the  utmost  necessity?  By  whom,  when, 
and  why  was  the  Catholic  Eeligion  restored  in  France?     Did 


CATECHISM  OF  THE  CATHOLIC  RELIGION       5:5. 

As  with  all  liuman  productions,  so  it  fared  with  the  doc- 
trine of  Luther;  it  became  antiquated,  it  altered  and 
entirely  changed.  Sects  upon  Sects  arose:  Baptists,. 
Presbyterians,  Episcopalians,  Quakers,  Methodists,  Mo- 
ravians, etc.  Each  one  of  these  Sects  presumed,  after  the- 
example  of  Luther,  to  reform  the  faith.  At  last  impious- 
Free-thinkers,  first  in  England  and  afterwards  in 
France,  carried  their  presumption  to  the  highest  pitch, 
and  contrived  the  infernal  scheme  totally  to  abolish  Re- 
ligion, and  to  exterminate  for  ever  the  Belief  in  Christ. 
Under  the  pretence  of  enlightening  mankind,  they  de- 
luged the  world  with  writings  in  which  they  scoffed  at 
all  Holy  things,  grossly  calumniated  the  Pope  and  the- 
Clerg}^,  and  openly  advocated  the  most  shameful  licen- 
tiousness. Their  books,  written  in  most  attractive  lan- 
guage, and  sparkling  with  witticism  and  satire,  found 
their  way  too  readily  among  all  classes  of  people,  and  at 
the  same  time  the  spirit  of  profligacy  and  impiety  spread 
with  surprising  rapidity.  At  the  same  time  the  masses 
of  the  people  were  suffering  from  misgovernment,  op- 
pressive taxation  and  excessive  privileges  enjoyed,  by  the- 
upper  classes.  These  causes  combined  with  the  spread  of 
infidel  philosophy  and  the  decay  of  religious  faith 
brought  about  the  French  Revolution  at  the  close  of  the 
eighteenth  century.  The  Church  was  attacked,  ecclesi- 
astical property  was  confiscated;  religious  orders  were 
suppressed  by  violence;  monks  and  nuns  were  turned 
out  of  their  peaceable  abodes  by  force,  and  many  re- 
ligious houses  were  plundered  and  pulled  down.  Soon 
after,  a  sanguinary  edict  was  issued  against  all  priests 
who  should  continue  faithful  to  the  discharge  of  their 
duties.  Was  any  one  discovered  refractory,  he  was  cast 
into  prison,  or  immediately  hanged  up  to  the  nearest 

Napoleon  act  as  a  faithful  son  of  the  Church?  How  did  he 
treat  Pius  VTL?  Did  God  ever  withdraw  His  hand  from  the 
Church?  What  became  of  Napoleon,  and  what  of  the  Pope?  In. 
what  year  did  Pius  VIL  return  to  Rome? 


54      CATECHISM  OF  THE  CATHOLIC  RELIGION 

lamp-post.  The  Christian  era  was  annulled,  the  celebra- 
tion of  the  Sundays  and  Festivals  "was  abolished,  the 
churches  were  profaned  and  devastated.  Everything 
that  reminded  them  of  Christianity  was  destroyed. 
Finally,  the  madness  of  these  men  arrived  at  such  a 
pitch,  that  they  proclaimed  Reason  to  be  the  Supreme 
Being,  and  conducted  a  vile  woman  as  an  emblem  of  the 
Deity,  on  a  triumphal  car,  into  the  Cathedral  of 
Paris,  where  they  placed  her  on  the  high  altar,  in 
the  place  of  the  figure  of  our  Crucified  Eedeemer, 
and  sang  hymns  in  her  honor.  Order,  prosperity, 
and  public  safety  disappeared  together  with  Eeligion; 
fiven  the  throne  was  overturned  and  shattered  to 
pieces.  France  was  for  two  years  the  scene  of  such  hor- 
rible atrocities  as  are  unequalled  in  the  annals  of  history. 
Human  blood  flowed  in  torrents.  Neither  age  nor  sex 
was  safe  from  the  fury  of  those  monsters.  The  total 
number  of  the  people  slaughtered  in  this  Reign  of  Ter- 
ror was,  according  to  some,  two  millions.  And  all  this 
was  done  under  the  pretence  of  promoting  the  happiness 
of  mankind.  Enlightenment  was  their  word  when  they 
abolished  Religion;  Liberty  and  Equality,  when  they 
murdered  their  fellow-men.  At  last,  in  order  to  stop  the 
complete  anarchy  that  prevailed,  the  leaders  solemnly 
proclaimed  that  the  nation  should  once  more  believe  in 
God  and  the  immortality  of  the  soul.  In  the  year  1799, 
Napoleon,  in  quality  of  First  Consul,  seized  upon  the 
sovereign  power;,  but  he  did  not  venture  to  govern  a 
people  without  Religion.  He  therefore  restored  the 
Catholic  Religion  in  France,  and  made  a  solemn  Con- 
cordat with  the  Pope  (a.d.  1801).  However,  the  Church 
did  not  long  enjoy  this  peace.  Napoleon,  blinded  by  for- 
tune, attempted  to  extort  from  the  Supreme  Head  of  the 
Church  certain  concessions  which  he  could  not  grant. 
The  French  troops  invaded  Rome,  and  carried  away 
Pius  VII.  prisoner  in  1809.  But  as  God  had  visibly  pro- 
iected  His  Church  ten  years  before,  when  Pope  Pius  VI. 


CATECHISM  OF  THE  CATHOLIC  EELIGION       55 

,i&d  died  a  captive, at  Valence  in  France,  so  now  He  did 
not  abandon  her  to  her  enemies.  Napoleon  was  van- 
quished by  the  Confederate  Powers  of  Europe,  and  dis- 
possessed of  his  crown,  and  the  Pope  reentered  triumph- 
ant into  Eome  (a.d.  1814). 

48.  With  the  establishment  of  peace,  after  the  Na- 
poleonic wars,  in  1815,  a  more  favorable  era  opened  for 
the  Church.  In  France  she  recovered  some  of  her  old 
prosperity.  What  has  been  called  the  Catholic  Eevivai, 
bes^an,  first  in  Germany,  to  the  great  progress  of  religion, 
and  afterwards  in  England.  In  1829  the  disabilities 
under  which  Irish  and  British  Catholics  had  so  long  la- 
bored were  removed.  A  few  years  after,  in  England,  the 
hierarchy,  which  had  been  suppressed  at  the  time  of  the 
Eeformation,  was  restored;  numerous  and  notable  con- 
versions from  Protestantism  took  place ;  and  the  number 
of  Catholics  and  Catholic  institutions  has  since  grown 
very  rapidly.  The  infidel  doctrines,  however,  of  the 
French  philosophers  and  subsequent  free-thinkers  have 
continued  to  spread  unbelief,  so  that  the  Church  has  to 
contend  everywhere  with  a  spirit  of  irreligion. 

In  1848  Pius  IX.  was  obliged  to  quit  Rome  through 
the  machinations  of  Italian  revolutionists.  During  his 
short  exile  he  received  the  respectful  sympathy  of  the 
Catholic  world;  and,  in  1850,  amid  the  rejoicings  of  the 
Eternal  City,  he  returned  to  his  See. 

In  1869  Pope  Pius  IX.  convoked  the  General  Council 
of  the  Vatican,  which  defined  the  dogma  of  the  Pope's 


48.  When  did  a  more  favorable  era  open  for  the  Church! 
When  did  the  Catholic  Eevivai  occur?  What  changes  took 
place  in  Ireland  and  England?  Relate  the  flight  of  Pius  IX. 
from  Rome,  and  his  return.  Give  an  account  of  the  Council  of 
the  Vatican.  When  and  by  whom  "was  the  Pope  unjustly  de- 
spoiled of  his  temporal  power?  Did  this  change  ruin  the 
Church?  What  happened  during  the  reign  of  Leo  XIII.?  When 
d*d  he  die  and  by  whom  was  he  succeeded?  What  has  happened 
f'    France  since  the  opening  of  the  reign  of  Pius  X.? 


56       CATECHISM  OF  THE  CATHOLIC  RELIGION 

infallibility.  Before  the  Council  could  finish  its  labors 
it  was  obliged  to  suspend  its  sittings  hecause  of  the  war 
which,  in  1870,  broke  out  between  France  and  Germany. 
The  Italian  army  took  possession  of  Rome,  and  the 
Pope  was  unjustly  deprived  of  the  temporal  power  and 
sovereignty  enjoyed  by  his  predecessors  for  ages,  and 
necessary  to  the  complete  independence  of  the  Holy  See. 
Pius  IX.  lived  eight  years  longer,  as  a  prisoner  in  the 
Vatican  Palace,  protesting  against  the  iniquitous  spolia- 
tion of  the  Church.  The  next  pope,  Leo  XIII.,  passed 
his  long  pontificate  in  the  same  way.  Yet  from  his 
prison  walls  his  power  reached  to  the  ends  of  the  earth. 
The  enemies  of  the  Church  had  predicted  that  the  fall 
of  the  temporal  power  would  prove  the  end  of  the 
Papacy.  But  never  has  the  moral  and  spiritual  author- 
ity of  the  Holy  See  been  more  powerful  throughout  the 
world  than  it  is  to-day.  The  German  government,  at 
the  instigation  of  Bismarck,  instituted  a  campaign  of 
legislative  persecution  against  the  Church.  But  the 
fidelity  of  German  Catholics  proved  victorious. 

In  1903,  Leo  XIII.  died  and  was  succeeded  by  His 
Holiness,  Pius  X.  His  reign  was  marked  in  France  by 
the  culmination  of  a  violent  anti-Christian  movement 
which  began  during  the  reign  of  his  predecessor.  Laws 
were  enacted  to  suppress  all  religious  orders.  Catholic 
schools,  and  religious  instruction  in  the  government 
schools.  The  Concordat  established  with  the  Holy  See 
was  most  unjustly  abolished,  and  the  Church  was  robbed 
of  all  her  property  throughout  the  country. 

Shortly  after  the  outbreak  of  the  World  War  in  1914 
Pius  X.  died  and  was  followed  by  Benedict  XV.  whose 
heroic  efforts  to  promote  peace  among  the  nations  be- 
came fully  known  only  after  his  death.  The  present 
Pontiff,  His  Holiness  Pius  XL,  elected  in  the  year  1922, 
is  the  two  hundred  and  sixty-sixth  Pope,  including  St. 
Peter.  He  is  regarded  as  a  highly  gifted  ruler,  well 
informed  on  the  problems  of  the  day. 


CATECHISM  OF  THE  CATHOLIC  EELIGION       57 

49.  The  most  wonderful  and  most  consoling  fact  in 
recent  history  has  been  the  Church's  unexampled  growth 
in  the  United  States  during  the  past  century.  From  a 
mere  handful  a  hundred  years  ago,  her  children  have  in- 
creased to  fourteen  millions  or  more.  This  growth,  too, 
is  as  sound  and  vigorous  as  it  is  extensive.  Among  the 
external  indications  of  its  strength  enumerated  with 
admiration  by  Leo  X'ill.  (Longinqua  Oceani,  Jan., 
1895)  are,  our  unnumbered  religious  and  useful  institu- 
tions, sacred  edifices,  schools  for  elementary  instruction, 
colleges  for  the  higher  branches,  homes  for  the  poor,  hos- 
pitals for  the  sick,  convents  and  monasteries.  Besides,  as 
he  observed,  there  are  still  surer  signs  of  the  faith  of  the 
people;  for  the  numbers  of  the  clergy  are  steadily  in- 
creasing, pious  sodalities  and  confraternities  are  held  in 
esteem,  schools  for  religious  teaching  are  in  a  flourishing' 
condition ;  the  strength  of  popular  piety  is  further  mani- 
xested  by  associations  for  mutual  aid,  for  the  relief  of  the 
indigent,  and  for  the  promotion  of  temperance.  Truly 
the  judgment  of  the  secular  historian  was  well  grounded 
who  said  that  the  Church's  gains  in  the  New  World  have 
compensated  her  for  what  she  has  lost  in  the  Old. 


CONCLUDING    KEMAEKS 

ON   THE   HISTORICAL  EVIDENCES   OF   THE   TRUTH   OF   OUR 
DIVINE  RELIGION. 

1.  We  have  now,  in  a  small  compass,  surveyed  the  his- 
tory of  our  Holy  Eeligion,  and  considered  the  blessings 

49.  What  is  the  most  consoling  fact  in  the  recent  history  of 
the  Church?  What  are  the  external  signs  of  this  growth?  Are 
thexe  other  signs  indicating  the  strength  of  the  people's  faith f 

What  have  we  now  surveyed?  What  have  we  chiefly  consid- 
ered in  the  history  or  our  Religion? 

1.  Whence  does  our  Religion  come?  By  whom  has  God  re- 
vealed it  to  us?  How  did  Jesus  Christ  confirm  His  Divine  Doc- 
trine?    Is  it  indifferent  which  religion  we  profess? 


58       CATECHISM  OF  THE   CATHOLIC  EELIGION 

it  has  conferred  upon  mankind  from  Adam,  our  first 
parent,  to  our  Lord  and  Saviour  Jesus  Christ,  and 
from  Him,  the  Divine  Head  and  Founder  of  our 
Church,  to  His  present  Vicegerent,  Pius  X.  How  sub- 
lime and  beautiful  is  the  Eeligion  we  profess !  Every- 
thing connected  with  it  calls  out  to  us:  God  alone 
could  have  given  such  a  Eeligion  to  mankind. 
Man  has  not  invented  it;  Cod  Himself  has  taught 
it  to  us,  and  has  commanded  us  to  observe  it.  He  re- 
vealed it  by  holy  men  in  the  Old  Testament  (6,  11, 
7)  ;  and  in  the  New,  precisely  as  the  Prophecies  of  the 
Old  Testament  had  foretold.  His  Only-Begotten,  Eter- 
nal Son  appeared  on  earth,  and  most  convincingly  con- 
firmed His  Divine  Doctrine  by  numerous  miracles,  es- 
pecially by  His  Eesurrection  from  the  dead  (21,  22, 
23,  26,  27).  Cod  has  spoken,  and  no  one  has  a  right  to 
"be  indifFerent  to  His  word ;  to  despise  or  reject  it  woulc^ 
he  to  condemn  one's  self  to  everlasting  hell  fire. 

2.  The  Eeligion  to  which  we  belong  did  not  take  rise 
only  a  few  centuries  ago;  properly  speaking,  it  dates 
from  the  creation  of  man.  For  its  first  seeds  were  laid 
in  Paradise  when  Cod  promised  a  Eedeemer  to  our  First 
Parents  after  their  fall ;  and  the  whole  of  the  Old  Law, 
with  its  sacrifices  and  wonderful  events,  was  but  a  figure 
of  the  New  Law,  which  contains  the  fulfilment  and  ac- 
complishment of  the  Old  (2,  7,  9,  12,  and  others). 
The  Old  Law  believed  in  the  Eedeemer  to  come,  and  the 
New  believes  in  Him  already  come.  But  it  is  the  same 
l)elief  in  the  same  Eedeemer,  and  therefore  it  is  es- 
•sentially  the  same  Eeligion. 

3.  Although  our  Holy  Eeligion  is  coeval  with  the  be- 
;ginning  of  mankind,  yet  its  beginning  is  not  lost  in  ob- 

2.  How  old  is  our  Eeligion?  How  do  you  explain  and  prove 
its  great  age? 

3.  Is  the  history  of  our  Religion  perhaps  uncertain,  because  it 
dates  from  the  creation  of  man,  and  embraces  so  long  a  period  1 
Why  not? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       59 

scure  fables  of  ancient  times;  on  the  contrary,  its  truth 
is  evident  and  obvious  to  all.  For  it  exhibits,  from  the 
remotest  antiquity  down  to  the  present  time,  an  unin- 
terrupted series,  as  it  were,  of  public  and  universally 
known  facts  and  events,  which  perfectly  agree  with  one 
another,  and  with  all  the  monuments  of  past  ages,  and 
with  the  annals  of  the  various  nations  of  the  world. 
They  have  been  so  manifoldly  and  irrefragably  attested 
that  he  who  would  not  believe  them  might  just  as  well 
deny  any  other  historical  truth.  We  count  the  genera- 
tions as  they  succeeded  one  another  from  Adam  to 
Christ  (Luke  iii. ;  Matt,  i.),  and  all  the  Supreme  Pastors 
or  Popes  from  St.  Peter  to  our  Holy  Father,  Pius  X., 
who  is  now  gloriously  governing  the  Church  established 
by  the  Son  of  God.  What  a  wonderful  chain  of  events^ 
and  what  an  unparalleled  succession ! 

4.  Even  the  Jews,  the  most  obstinate  adversaries  of 
our  faith,  bear  witness  to  its  truth.  For  they  carefully 
keep  upon  record,  in  their  Holy  Books,  the  whole  his- 
tory and  all  the  Prophecies  of  the  Old  Testament,  to 
which  we  appeal  in  order  to  prove  the  Divine  Origin  of 
Christianity;  insomuch  that  no  one  can  for  a  moment 
suppose  that  the  Christians  have  perverted  or  invented 
such  passages  in  the  Old  Testament  as  refer  to  our 
Saviour   (17). 

5.  Nor  can  it  be  denied  that  it  is  entirely  through  the 
mighty  help  of  God  that  the  Christian  Religion  has 
spread  over  the  whole  earth.  The  Apostles  who  first 
preached  it  were  from  the  lowest  class  of  the  people,  poor, 
unknown,  even  without  eloquence  or  learning.  Their 
doctrine  of  the  Cross,  which  contains  the  inscrutable 

4.  What  evidence  do  even  the  Jews  give  to  the  truth,  of  our 
Religion?    What  does  this  prove? 

5.  How  do  you  prove  that  the  Christian  Religion  was  spread 
through  the  help  of  God?  About  what  time  did  St.  Justin  livef 
What  does  he  testify  of  the  propagation  of  Christianity?  What 
observation  does  St.  Augustine  make? 


-60       CATECHISM  OF  THE  CATHOLIC  EELIGION 

mysteries  of  penance,  humility,  and  mortification,  was 
not  likely  to  please  the  proud  and  licentious  pagans,  who 
found  in  their  abominable  mythology  (i.e.,  fabulous 
history  of  their  gods),  not  only  an  excuse,  but  even  a 
justification,  for  all  their  vices.  The  rich  and  the  great 
looked  with  disdain  upon  the  poor  fishermen;  the  witty 
and  the  learned  derided  them ;  and  the  mighty  rulers  of 
the  earth,  as  even  pagan  writers  testify,  took  all  possible 
pains  to  destroy  them  with  fire  and  sword.  During  three 
centuries,  persecution  and  martyrdom  were  the  common 
lot  of  the  Christians.  Nevertheless,  the  doctrine  of  the 
poor  fishermen,  as  we  have  seen,  triumphed  over  all  its 
enemies,  and  thus  proved  to  be  the  Doctrine  of  God 
(29-35).  It  spread  so  rapidly  that,  soon  after  the 
death  of  the  Apostles,  St.  Justin  ventured  to  affirm  be- 
fore the  whole  world :  '  There  is  no  people,  neither  among 
the  Barbarians,  nor  among  the  Greeks,  nor  in  any  other 
known  nation,  among  whom  prayers  and  thanksgivings 
are  not  oifered  up  to  the  Father  and  Creator  of  the 
Universe  in  the  name  of  Christ  Crucified.^  Who  else  but 
the  Almighty  could  have  performed  such  an  inexplicable 
wonder?  St.  Augustine,  the  celebrated  Father  of  the 
Church,  makes  a  striking  observation  upon  this :  ^  If  the 
miracles,^  he  says,  ^  wrought  by  the  Apostles  could  be  de- 
nied, this  would  be  the  greatest  miracle :  that  the  Avorld 
helieved  without  miracles.' 

6.  But  the  Christian  Church  is  not  only  founded  on 
miracles ;  her  duration  itself  is  a  continual  and  perpetual 
miracle.  Kingdoms  and  empires,  in  spite  of  their  power, 
perish  in  the  course  of  time;  the  Kingdom  of  Christ 
alone,  outlasts  them  all,  and  is  constantly  increasing.  If 
it  decreases  in  one  part  of  the  world,  it  spreads  so  much 
the  more  in  another  (45).  From  the  time  of  its  foun- 
dation, it  has  been  assailed  by  innumerable  enemies  from. 

6.  How  do  you  prove  that  the  duration  or  permanent  continu- 
ance of  the  Christian  Church  is  a  miracle  f 


CATECHISM  OF  THE  CATHOLIC  EELIGION      61 

within  and  from  without;  their  power  is  terrible,  their 
hatred  implacable.  The  Church  of  Christ,  on  her  part, 
has  no  army  to  repulse  their  assaults,  no  sword  to  oppose 
their  rude  violence.  Had  not  the  arm  of  God  protected 
her,  she  would  long  since  have  been  overcome  by  the 
force  and  fraud  of  her  enemies  (32,  3G,  38,  39,  42,  43, 
47,48). 

7.  The  Christian  Church  appears  still  more  glorious, 
if  we  consider  the  benefits  and  blessings  which  she  has  at 
all  times  conferred  on  mankind.  It  was  she  that  sub- 
dued the  brutality  of  the  barbarians,  that  abolished  slav- 
ery and  human  sacrifices,  and  promoted  public  and  do- 
mestic happiness.  It  was  she  that  founded  charitable 
instit^itions  and  innumerable  hospitals  for  the  reception 
of  the  sick  and  distressed ;  it  was  she  that  amended  the 
existing  laws  or  made  new  ones;  it  was  she  that  taught 
concord  and  charity,  and  diffused  learning  and  true  en- 
lightenment (30,  38,  41,  45,  46).  She  can  truly  be 
called  the  Tree  of  Life  which  God  has  planted,  that  all 
men  should  peacefully  rest  under  its  shade,  and  refresh 
themselves  with  its  fruit.  Never  has  a  nation  abandoned 
this  Tree  of  Life  without  plunging  itself  into  religious 
confusion  and  misery.  We  know  very  well  what  has  be- 
come of  the  nations  in  Asia  and  Africa  who  were  for- 
merly so  happy,  and  what  fruit  the  anti-Christian  Free- 
thinkers have  produced  in  Europe  (39,  47,  48).  If 
'the  tree  is  to  be  known  by  its  fruits'  (Matt.  vii.  16), 
every  one  must  see  that  the  Christian  Faith,  which  dif- 
fuses nothing  but  happiness  and  blessings,  is  the  most 
valuable  gift  of  God;  that,  on  the  contrary,  infidelity, 
which  produces  but  misery  and  vexation,  can  only  pro- 
ceed from  the  spirit  of  evil. 


7.  What  fruits  did  the  Christian  faith  produce  for  mankind? 
What,  on  the  contrary,  were  the  fruits  which  heresy  and  infi- 
delity brought  forth?  What  conclusion  must  we  draw  from 
these  different  fruits? 


6S       CATECHISM  OF  THE  CATHOLIC  RELIGION 

8.  Now,  this  Church  which  Almighty  God  has 
founded  on  miracles,  nay,  which  is  'herself  a  continual 
miracle;  this  Church  which  incessantly  pours  out  the 
greatest  benefits  over  the  universe,  can  be  no  other  but 
the  Eoman  Catholic  Church.  History  clearly  proves  that 
it  is  she,  and  no  other,  that  forms  that  community  of  the 
faithful  which  Christ  has  established  for  the  salvation  of 
the  world,  in  which  the  bishops,  as  the  successors  of  the 
Apostles,  under  the  supreme  authority  of  the  Pope,  the 
Successor  of  Saint  Peter,  exercise  their  Teaching  and 
Pastoral  Offices  in  an  uninterrupted  succession  (22, 
30,  31).  It  is  impossible  that  any  Sect,  whatever  may  be 
its  name,  should  be  the  Church  founded  by  Christ;  for 
it  is  well  known  that  every  one  of  them  began  to  exist 
long  after  Christ,  and  that  even  then  they  owed  their  ori- 
gin to  their  defection  and  separation  from  the  Church  of 
Christ  (36,  42,  43).  We  see,  therefore,  that  in  all 
these  Sects  the  words  of  Jesus  are  sooner  or  later  ful- 
filled :  '  Every  plant  which  my  Heavenly  Father  hath 
not  planted  shall  be  rooted  up'  (Matt.  xv.  13).  Their 
existence  is  not  lasting ;  they  spring  up,  make  some  noise, 
and  disappear  again  (36  at  the  end;  47  at  the  be- 
ginning) .  It  is  not  so  with  the  Catholic  Church.  Thou- 
sands of  years  pass  away;  neither  does  she  vanish,  nor 
does  she  grow  old;  for  to  her  was  made  the  promise  of 
our  Lord :  '  Upon  this  rock  I  will  build  my  Church,  and 
the  gates  of  hell  shall  not  prevail  against  her'  (Matt, 
xvi.  18). 

8.  How  do  you  prove  from  history  that  the  Church  estab- 
lished by  God  can  be  no  other  than  the  Eoman  Catholic?  What 
thas  Christ  foretold  of  all  Sects'?  What  promise  has  He  given 
tto  the  Catholic  Church? 


CATECHISM  OF  THE  CATHOLIC  EELIGION       63 


LIST  OF  ROMAN  PONTIFFS, 

WITH  BIRTHPLACE,  DATES   OF  ACCESSION   AND   DEATH,  AND 

LENGTH  OF  PONTIFICATE.  AS  IN  THE   BASILICA 

OF   ST,   PAUL,   ROME. 


NAME. 


Date  of 

Date 

Acces- 

of 

sion. 

Death. 

A.D. 

A.D. 

'67 

'78 

78 

90 

90 

100 

100 

112 

112 

121 

121 

132 

132 

142 

142 

154 

154 

158 

158 

167 

167 

175 

175 

182 

182 

193 

193 

203 

203 

220 

221 

227 

227 

233 

233 

238 

238 

239 

240 

253 

254 

255 

255 

257 

257 

200 

260 

261 

261 

272 

272 

275 

275 

283 

283 

296 

296 

304 

304 

309 

309 

311 

311 

314 

314 

337 

337 

340 

341 

352 

352 

363 

363 

365 

Duration 
of  Pon- 
tificate. 


St.  Peter,  Native  of  Bethsaida  in  Galilee, 
Prince  of  the  Apostles,  who  received  from 
our  Lord  and  Saviour  Jesus  Christ  the  Su- 
preme Pontificate,  to  be  transmitted  to  his 
successors;  and,  having  resided  for  a  time 
at  Antioch,  established  his  See  at  Rome, 
where  he  suffered  martyrdom  on  the  29th 
of  June,  67 

St.  Linus,  Volterra,  Mart 

St.  Cletus,  Rome,  Mart 

St.  Clement  I.,  Rome,  Mart 

St.  Anacletus,  Greece,  Mart 

St.  Evaristus,  Syria,  Mart 

St.  Alexander  I.,  Rome,  Mart 

St.  Sixtus  I.,  Rome,  Mart 

St.  Telesphorus,  Greece.  Mart 

St.  Hyginus,  Greece,  Mart 

St.  Pius  I.,  Aquileia,  Mart 

St.  Anicetus,  Syria,  Mart 

St.  Soter,  Naples,  Mart 

St.  Eleutherius,  Epirus,  Mart 

St.  Victor  I.,  Africa,  Mart 

St.  Zephyrinus,  Rome,  Mart 

St.  Calixtus  I.,  Rome,  Mart 

St.  Urban  I.,  Rome,  Mart 

St.  Pontian,  Rome,  Mart 

St.  Anterus,  Greece,  Mart 

St.  Fabian,  Rome,  Mart 

St.  Cornelius,  Rome,  Mart 

St.  Lucius  I.,  Rome,  Mart 

St.  Stephen  I.,  Rome,  Mart 

St.  Sixtus  II.,  Greece,  Mart 

St.  Dionysius,  Turin 

St.  Felix  I.,  Rome,  Mart 

St.  Eutychian,  Tuscany,  Mart 

St.  Caius,  Dalmatia,  Mart 

St.  Marcellinus,  Rome,  Mart 

St.  Marcellus  I.,  Rome,  Mart 

St.  Eusebius,  Calabria 

St.  Melchiades,  Africa 

St.  Sylvester  I.,  Rome 

St.  Marcus,  Rome 

St.  Julius  I.,  Rome 

St.  Liberius,  Rome 

St.  Fe'lix  II.,  Rome 


25       2 

11  3 

12  1 

10  2 
12     10 

9       7 
10 

9 
11 

4 

8 

8 

7 
11 
10 
17 

5 

6 

5 

1 
13 

1 

3 

0 
11 

2 

8 
12 

7 

4 

2 

3 
23     10 

2       8 

11  2 
10       7 

1       3 


64       CATECHISM  OF  THE  CATHOLIC  EELIGION 


NAME. 


Date  of 

Date 

Apces- 

of 

sion. 

Death. 

A.D. 

A.D. 

366 

384 

384 

398 

399 

402 

402 

417 

417 

418 

418 

423 

423 

432 

432 

440 

440 

461 

461 

468 

468 

483 

483 

492 

492 

496 

496 

498 

498 

514 

514 

523 

523 

526 

526 

530 

530 

532 

532 

535 

535 

536 

536 

538 

538 

555 

555 

560 

560 

573 

574 

578 

578 

590 

590 

604 

604 

606 

607 

607 

608 

615 

615 

619 

619 

625 

625 

638 

640 

640 

640 

642 

642 

649 

649 

655 

655 

656 

657 

672 

672 

676 

676 

678 

678 

682 

682 

683 

684 

685 

685 

686 

686 

687 

687 

701 

701 

705 

705 

707 

708 

708 

708 

715 

715 

731 

Duration 
of  Pon- 
tificate. 


39.  St.  Damasus,  Spain 

40.  St.  Siricius,  Rome 

41.  St.  Anastasius  I.,  Rome 

42.  St.  Innocent  I.,  Albano 

43.  St.  Zozimus,  Greece 

44.  St.  Boniface  I.,  Rome 

45.  St.  Celestine  I.,  Rome 

46.  St.  Sixtus  III.,  Rome 

47.  St.  Leo  I.  (the  Great),  Tuscany. . 

48.  St.  Hilary,  Sardinia 

49.  St.  Simplicius,  Tivoli 

50.  St.  Felix  III.,  Rome 

51.  St.  Gelasiu.s  I.,  Africa 

62.  St.  Anastasius  II.,  Rome 

53.  St.  Symmachus,  Rome 

54.  St.  Hormisdas,  Frosinone 

55.  St.  John  I.,  Tuscany,  Mart 

66.  St.  Felix  IV.,  Benevento 

57.  Boniface  II.,  Rome 

58.  .John  II.,  Rome 

59.  St.  Agapitus,  Rome 

60.  St.  Silverius,  Frosinone,  Mart.... 

61.  Vigi'ius,  Rome 

62.  Pelagius  I.,  Rome 

63.  John  III,  Rome 

64.  Benedict  I.,  Rome 

65.  Pelagius  II.,  Rome 

66.  St.  Gregory  I.  (the  Great),  Rome 

67.  Sabinianus,  Volterra 

68.  Boniface  III.,  Rome 

69.  St.  Boniface  IV.,  Marso 

70.  St.  Adeodatus  I.,  Rome 

71.  Boniface  V.,  Naples 

72.  Honorius  I.,  Capua 

73.  Severinus,  Rome 

74.  John  IV.,  Dalmatia 

75.  Theodorus  I.,  Greece 

76.  St.  Martin  I.,  Todi,  Mart 

77.  St.  Eugenius  I.,  Rome 

78.  St.  Vitalian,  Segni 

79.  Adeodatus  II.,  Rome 

80.  Domnus  I.,  Rome 

81.  St.  Agatho,  Greece 

82.  St.  Leo  II.,  Sicily 

83.  St.  Benedict  II.,  Rome 

84.  John  v.,  Antioch 

85.  Conon,  Thracia 

86.  St.  Sergius  I.,  Siculiana 

87.  John  VI.,  Greece 

88.  John  VII.,  Greece 

89.  Sisinnius,  Syria 

90.  Constantino,  Syria. 

91.  St.  Gregory  II.,  Rome 


Y.  M. 

18  2 

13  1 

2  10 

15  2 


21 

6 
15 

8 

4 

1 
15 

9 

2 

4 

2 

2 

0 

2 
16 

4 

12  11 
4        1 

11       2 

13  6 
1 
0 
6 
3 
5 

12 
0 
1 


CATECHISM  OF  THE  CATHOLIC  RELIGION       65 


NAME. 


Date  of 

Date 

Duration 

Acces- 

of 

of  Pon- 

sion. 

Death. 

tificate. 

A.D. 

A.D. 

Y. 

M. 

731 

741 

10 

a 

741 

752 

10 

3 

752 

752 

0 

0 

752 

757 

5 

e 

Ibl 

767 

10 

1 

768 

771 

3 

5 

771 

795 

23 

10 

795 

816 

20 

5 

816 

817 

0 

7 

817 

824 

7 

0 

824 

827 

3 

6 

827 

827 

0 

1 

827 

844 

16 

0 

844 

847 

2 

11 

847 

855 

8 

3 

855 

858 

2 

6 

858 

867 

9 

6 

867 

872 

4 

10 

872 

882 

10 

0 

882 

884 

1 

5 

884 

885 

4 

885 

891 

6 

0 

891 

896 

4 

6 

896 

896 

0 

0 

897 

898 

1 

2 

898 

898 

0 

3 

898 

898 

0 

0 

898 

900 

2 

0 

900 

903 

3 

'^ 

903 

903 

0 

1 

903 

904 

0 

6 

904 

911 

7 

3 

911 

913 

2 

2 

913 

914 

0 

6 

915 

928 

14 

2 

928 

929 

0 

8 

929 

931 

2 

1 

931 

936 

4 

10 

936 

939 

3 

6 

939 

942 

3 

4 

943 

946 

3 

6 

946 

956 

10 

3 

956 

964 

7 

9 

964 

965 

1 

1 

965 

972 

6 

972 

973 

3 

973 

973 

0 

3 

975 

984 

9 

5 

984 

985 

0 

8 

985 

985 

0 

7 

985 

996 

10 

4 

996 

996 

0 

4 

996 

999 

2 

8 

92.  St.  Gregory  III.,  Syria 

93.  St.  Zacharias,  Greece 

94.  Stephen  II.,  Rome 

95.  Stephen  III.,  Rome 

96.  St.  Paul  I.,  Rome 

97.  Stephen  IV.,  Syracuse 

98.  Adrian  I.,  Rome 

99.  St.  Leo  III.,  Rome 

100.  Stephen  V.,  Rome 

101.  St.  Paschal  I.,  Rome 

102.  Eugenius  II.,  Rome 

103.  Valenrine,  Rome 

104.  Gregory  IV.,  Rome 

105.  Sergius  II.,  Rome 

106.  St.  Leo  IV.,  Rome 

107.  Benedict  III.,  Rome 

108.  St.  Nicholas  I.  (the  Great),  Rome 

109.  Adrian  II.,  Rome 

110.  John  VIII.,  Rome ; 

111.  Marinus  I.,  Gallicia 

112.  Adrian  III.,  Rome 

113.  Stephen  VI.,  Rome 

114.  Formosus,  Ostia 

115.  Boniface  VI 

116.  Stephen  VII.,  Rome , 

117.  Romanus,  Gallese 

118.  Theodoras  II.,  Rome 

119.  John  IX.,  Tivoli 

120.  Benedict  IV.,  Rome 

121.  Leo  v.,  Ardea 

122.  Christophorus,  Rome 

123.  Sergius  III.,  Rome ., .  , 

124.  Anastasius  III.,  Rome 

125.  Landus,  Sabina 

126.  John  X.,  Ravenna , 

127.  Leo  VI.,  Rome 

128.  Stephen  VIII.,  Rome 

129.  John  XL,  Rome 

130.  Leo  VII.,  Rome 

131.  Stephen  IX.,  Rome 

132.  Marinus  IL,  Rome 

133.  Agapitus  II. ,  Rome 

134.  John  XII.,  Rome 

135.  Benedict  V.,  Rome 

136.  John  XIII.,  Rome 

137.  Benedict  VI.,  Rome 

138.  Domnus  II. ,  Rome 

139.  Benedict  VII.,  Rome 

140.  John  XIV.,  Pavia 

141.  Boniface  VII.,  France 

142.  John  XV.,  Rome 

143.  John  XVI 

144.  Gregory  V.,  Germany 


66       CATECHISM  OF  THE  CATHOLIC  RELIGION 


NAME. 


IXate  of 

Date 

Dura 

■on 

Acces- 

of 

of  Pon- 

sion. 

Death. 

tificate. 

A.D. 

A.D. 

T. 

M. 

999 

999 

0 

10 

999 

1003 

4 

1 

1003 

1003 

0 

4 

1003 

1009 

5 

7 

1009 

1012 

2 

8 

1012 

1024 

11 

11 

1024 

1033 

9 

8 

1033 

1044 

11 

0 

1044 

2 

8 

1046 

1047 

0 

9 

1048 

1048 

0 

0 

1049 

1054 

5 

7 

1055 

1057 

2 

3 

1057 

1058 

0 

7 

1058 

n 

9 

1059 

1061 

2 

6 

1061 

1073 

11 

6 

1073 

1085 

12 

1 

1087 

1087 

0 

4 

1088 

1099 

11 

4 

1099 

1118 

18 

a 

1118 

1119 

1 

0 

1119 

1124 

5 

10 

1124 

1130 

5 

1 

1130 

1143 

13 

8 

1143 

1144 

0 

5 

1144 

1145 

0 

11 

1145 

1153 

8 

4 

1153 

1154 

1 

4 

1154 

1159 

4 

8 

1159 

1181 

21 

11 

1181 

1185 

4 

2 

1185 

1187 

1 

10 

1187 

1187 

0 

1 

1187 

1191 

3 

3 

1191 

1198 

6 

9 

1198 

1216 

18 

6 

1216 

1227 

10 

8 

1227 

1241 

14 

5 

1241 

1241 

0 

0 

1243 

1254 

11 

5 

1254 

1261 

6 

5 

1261 

1264 

3 

1 

1265 

1269 

3 

9 

1271 

1276 

4 

4 

1276 

1276 

0 

5 

1276 

1276 

0 

1 

1276 

1277 

0 

8 

1277 

1280 

2 

8 

1281 

1285 

4 

1 

1285 

1287 

2 

0 

1288 

1292 

4 

1 

1294 

0 

A 

145.  John  XVII 

146.  Sylvester  II.,  France 

147.  John  XVIII.,  Rome 

148.  John  XIX.,  Rome 

149.  Sergius  IV.,  Rome 

150.  Benedict  VIII.,  Rome 

151.  John  XX.,  Rome 

152.  Benedict  IX.,  Rome 

153.  Gregory  VI.,  Rome  (abdicated  in  1046)., 

154.  Clement  II.,  Saxony 

165.  Damasus  II.,  Bavaria , 

156.  St.  Leo  IX.,  Germany , 

157.  Victor  II.,  Svevia 

158.  Stephen  X.,  Germany , 

159.  Benedict  X 

160.  Nicholas  II.,  France 

161.  Alexander  II.,  Milan , 

162.  St.  Gregory  VII.,  Soana 

163.  Victor  III.,  Benevento 

164.  Urban  II.,  Reims , 

165.  Paschal  II.,  Tuscany 

166.  Gelasius  II.,  Gaeta 

167.  Calixtus  II.,  Burgundy 

168.  Honorius  II.,  Bologna 

169.  Innocent  II.,  Rome 

170.  Celestine  II.,  Citta  di  Castello 

171.  Lucius  II.,  Bologna 

172.  B.  Eugenius  III.,  Montemagno 

173.  Anastasius  IV.,  Rome 

174.  Adrian  IV.,  England 

175.  Alexander  III.,  Siena 

176.  Lucius  III.,  Lucca 

177.  Urban  III.,  Milan 

178.  Gregory  VIII.,  Benevento 

179.  Clement  III.,  Rome 

180.  Celestine  III.,  Rome 

181.  Innocent  III.,  Anagni 

182.  Honorius  III.,  Rome 

183.  Gregory  IX.,  Anagni 

184.  Celestine  IV.,  Milan 

185.  Innocent  IV.,  Genoa 

186.  Alexander  IV.,  Anagni 

187.  Urban  IV.,  Troyes 

188.  Clement  IV.,  France 

189.  B.  Gregory  X.,  Piacenza 

190.  Innocent  V.,  Savoy 

191.  Adrian  V.,  Genoa 

192.  John  XXL,  Lisbon 

193.  Nicholas  III.,  Rome 

194.  Martin  IV.,  France 

195.  Honorius  IV.,  Rome 

196.  Nicholas  IV.,  Ascoli 

197.  St.  Celestine  V.,  Lavoro  (resigned) 


CATECHISM  OF  THE  CATHOLIC  RELIGION       67 


NAME. 

Date  of 
Acces- 
sion. 

Date 

of 
Death. 

Duration 
of  Pon- 
tificate. 

198.  Boniface  VIII.,  Anagni 

A.D. 

1294 
1303 
1305 
1316 
1334 
1342 
1352 
1362 
1370 
1378 
1389 
1404 
1406 
1409 
1410 
1417 
1431 
1447 
1455 
1458 
1464 
1471 
1484 
1492 
1503 
1503 
1513 
1522 
1523 
1534 
1550 
1555 
1555 
1559 
1566 
1572 
1585 
1590 
1590 
1591 
1592 
1605 
1605 
1621 
1623 
1644 
1655 
1667 
1670 
1676 
1689 
1691 
1700 

A.D. 

1303 
1304 
1314 
1334 
1342 
1352 
1.362 
1370 
1378 
1389 
1404 
1406 

iiib 
iisi 

1447 
1455 
1458 
1464 
1471 
1484 
1492 
1503 
1503 
1513 
1521 
1523 
1534 
1549 
1555 
1555 
1559 
1565 
1572 
1585 
1590 
1590 
1591 
1591 
1605 
1605 
1621 
1623 
1644 
1655 
1667 
1669 
1676 
1689 
1691 
1700 
1721 

T.       M. 

8       9 

199    B   Benedict  XL,  Treviso 

0      8 

200.  Clement  V.,  P>.  (removed  to  Avignon) 

201.  John  XXII.,  France 

8     10 
18       3 

202    Benedict  XII.,  France 

7       4 

203.  Clement  VI.,  France 

10       6 

204.  Innocent  VI.,  France 

9       S 

205    B    Urban  V.    France 

8       1 

206.  Gregory  XL,  Fr.  (restored  See  to  Rome) . . . 

207.  Urban  VI.,  Naples         

7       2 
11       6 

208.  Boniface  IX.,  Naples 

14     11 

209.   Innocent  VII.,  Sulmona 

2       0 

210.  Gregory  XII.,  Venice  (resigned  — ) 

211.  Alexander  V.,  Bologna 

2       6 
0     10 

212.  John  XXIIL,  Naples  (resigned  1415) 

213.  Martin  V.,  Rome 

5       0 
13       3 

214.  Eugenius  IV.,  Venice 

15     11 

215.   Nicholas  V.,  Sarzana       

8       0 

216.  Calixtus  III.,  Spain 

3       3 

217.  Pius  IL,  Siena 

5     11 

218.  Paul  IL,  Venice                          .    . 

6     10 

219.  Sixtus  IV.,  Savona 

13       0 

220.  Innocent  VIIL,  Genoa 

7     10 

221.  Alexander  VI.,  Spain 

11       0 

222.  Pius  III.,  Siena   

0       0 

223.  Julius  II. ,  Savona 

9       3 

224.  Leo  X.,  Florence 

8       8 

225.  Adrian  VI.,  Utrecht 

1       8 

226.  Clement  VII.,  Florence 

10       1 

227.  Paul  III.,  Rome 

15       0 

228.  Julius  III.,  Tuscany            

5       1 

0       0 

230.  Paul  IV.,  Naples 

4       2 

231.  Pius  IV.,  Milan 

5     11 

232.  St.  Pius  v.,  Bosco 

6       3 

233.  Gregory  XIIL,  Bologna 

12     10 

234.  Sixtus  v.,  Ancona 

5       4 

235.  Urban  VII.,  Rome 

0       0 

236.  Gregorv  XIV.,  Cremona 

0     10 

237.  Innocent  IX     Bologna 

0       2 

238.  Clement  VIIL,  Florence 

13       1 

239.  Leo  XL,  Florence 

0       0 

240.  Paul  v.,  Rome 

15       8 

241.  Gregory  XV.,  Bologna 

2       5 

242.  Urban  VIIL,  Florence 

20     11 

10       3 

244.  Alexander  VII.,  Siena 

12       1 

245.  Clement  IX.,  Pistoia 

2       5 

246.  Clement  X.,  Rome 

6       2 

247.  Innocent  XL,  Como 

12     10 

248.  Alexander  VIIL,  Venice     .      . 

1       3 

249.  Innocent  XII.,  Naples 

9       2 

250.  Clement  XL,  Urbino 

20       3 

68       CATECHISM  OF  THE  CATHOLIC  EELIGION 


NAME 


251.  Innocent  XIII.,  Rome 

252.  Benedict  XIII.,  Rome 

253.  Clement  XII.,  Florence 

254.  Benedict  XIV.,  Bologna 

255.  Clement  XIII.,    Venice 

256.  Clement  XIV.,  S.  Angelo  in  Vado 

257.  Pius  VI.,   Cesena 

258.  Pius  VII.,   Cesena 

259.  Leo  XII.,  Spoleto 

260.  Pius  VIII.,  Cingoli 

261.  Gregory  XVI.,   Belluno 

262.  Pius   IX.,    Sinigaglia 

263.  Leo  XIII,   Carpineto 

264.  Pius  X.,   Riese 

265.  Benedict   XV.,    Genoa 

266.  Pius  XI.,  gloriosamente  regnante. 


Date  of 

Date  of 

Accession. 

Death. 

A.  D. 

A.  D. 

1721 

1724 

1724 

1730 

1730 

1740 

1740 

1758 

1758 

1769 

1769 

1774 

1775 

1799 

1800 

1823 

1823 

1829 

1829 

1830 

1831 

1846 

1846 

1878 

1878 

— 1903 

1903 

1914 

1914 

1922 

1922 

Duration 
of  Pon- 
tificate. 


Y.     M. 

2     9 
5     8 


17 
10 

5 
24 
23 

5 

1 
15 
31 
-€5 
11 

7 


EXPLANATION  OF  THE  LIST. 


Owing,  chiefly,  to  the  fact  that  during  what  is  called  the 
Great  Schism  of  the  West,  there  Avere  sometimes  several  claim- 
ants to  the  Holy  See,  only  one  of  whom  could  be  the  lawful 
successor  of  St.  -Peter,  authorities  differ  concerning  the  correct 
list  of  the  Popes.  Some  reckon  that  Pius  XI.  is  the  two  hun- 
dred and  sixty-first  successor  of  St.  Peter. 

The  foregoing  list  is  taken  from  a  series  of  portraits,  painted 
in  medallions,  on  the  nave  walls  of  the  Basilica  of  St.  Paul, 
on  the  Ostian  Way,  near  Eome.  This  magnificent  church  was 
built  over  the  tomb  of  the  great  Apostle,  under  the  reign  of 
Constantino  the  Great,  by  Pope  St.  Sylvester,  about  the  year 
A.D.  320.  The  portrait  of  that  Pope,  and  of  Marcus,  his  suc- 
cessor, and  of  the  thirty-three  Popes  who  had  preceded  them, 
were  all  painted  apparently  by  the  same  hand.  The  portraits 
of  the  succeeding  Popes  were  generally  added,  one  by  one,  by 
different  hands,  probably  soon  after  death,  and  by  the  care 
of  their  successors.  This,  however,  seems  to  have  been  omitted 
in  some  instances,  possibly  on  account  of  the  troublous  times; 
for  we  find  that  the  series  has  been  continued  by  medallions 
of  two  or  three  Popes  evidently  executed  by  the  same  artist. 
The  most  considerable  interruption  of  such  a  character  was  in 
the  fourteenth  and  fifteenth  centuries,  when  seven  medallions 
seem  to  have  been  painted  during  the  reign  of  Martin  V. 


CATECHISM  OF   TH^  CATHOLIC  RELIGION       69 

This  is  the  largest  and  most  interesting  series  of  historical 
portraits  in  existence.  Artists  are  able  to  read,  as  it  were,  and 
recognize  the  work  and  painter  as  easily  and  as  surely  as  ordi- 
nary mortals  read  and  recognize  the  varying  handwriting  of 
individuals.  Even  in  the  case  of  the  earlier  Popes  before  St. 
Sylvester,  they  see  evidences  that  the  artist  was  in  possession 
of  such  knowledge  as  enabled  him  to  give  to  each  face  the 
marked  individuality  of  a  portrait.  For  the  subsequent  Popes 
down  to  the  present  time  there  is  no  difficulty.  However  im- 
perfect the  workmanship,  even  in  the  medieval  centuries,  and 
although  the  fading  colors  may  have  been  retouched  by  equally 
unskilful  hands,  it  is  always  evident  that  the  painter  originally 
presented  the  features  of  a  real  face — not  an  ideal  or  fancy 
sketch. 

The  Basilica  of  St.  Paul  was  destroyed  by  fire  in  1823  and 
this  series  of  portraits  unfortunately  perished  in  the  flames. 
But  half  a  century  before  all  these  portraits  had  been  care- 
fully engraved  on  copperplate  and  published.  From  these 
engravings  Pope  Pius  IX.  caused  the  portraits  to  be  repro- 
duced in  imperishable  mosaics,  and  they  again  decorate  the 
nave  of  the  splendid  Basilica  of  St.  Paul,  which  has  been  re- 
built, and  which  he  consecrated  a  few  years  ago.  From  the 
copperplates  other  copies  have  been  made  in  copperplate,  steel, 
lithograph,  and  photograph,  of  various  sizes,  and  may  be  easily 
obtained.  Under  each  medallion  in  the  Church  was  an  in- 
scription giving  the  name  of  the  Pontiff,  and  the  length  of  his 
pontificate.  Ordinarily,  in  the  case  of  contemporary  Popes, 
this  is  testimony  of  the  highest  character.  Where,  as  in  the 
case  of  the  earlier  Popes,  the  inscription  could  only  give  the 
judgment  of  the  painter  as  to  dates  long  past,  it  obviously 
cannot  claim  the  same  high  value.  It  might  be,  and  in  some 
cases  has  been,  held  to  be  uncertain,  and  in  others  erroneous. 
Some  Popes,  also,  have  been  inserted  in  this  list,  doubtless  in 
deference  to  the  claims  urged  at  the  time  by  their  adherents, 
and  perhaps  for  the  sake  of  peace.  A  more  critical  and  im- 
partial spirit  has  doubted  or  denied  their  right  to  such  honor, 
and  classed  them  as  Antipopes.  In  these  two  points  we  find 
the  explanation  of  the  difference  between  this  list  of  Popes 
and  those  found  elsewhere.  We  give  the  list  as  published  in 
the  GerarcMa  CattoUca,  Rome,  1875,  with  a  few  corrections, 
which  were  evidently  typographical  errors. 


A    COMPLETE    CATECHISM 

OF 

THE   CATHOLIC  EELIGION. 


INTRODUCTION. 

On  the  End  of  Man. 

1.  For  what  end  are  we  in  this  world? 

We  are  in  this  world  that  we  may  know  God,  love  Him, 
and  serve  Him,  and  thereby  attain  Heaven. 

2.  What  is  Heaven? 

Heaven  is  a  place  of  eternal  and  perfect  happiness. 

3.  Are  not  the  things  of  this  world  intended  to  make 
us  happy? 

No ;  the  things  of  this  world  cannot  possibly  make  ns 
happy. 

4.  Why  cannot  the  things  of  this  world  make  us  happy? 

1.  Because  all  earthly  things  are  vain  and  perishable: 
and  2.  Because  man  is  made  for  God  and  for  everlasting 
happiness  in  Heaven. 

1.  'I  heaped  together  for  myself  silver  and  gold,  and  the 
wealth  of  kings  and  provinces.  And  whatsoever  my  eyes  de- 
sired, I  refused  them  not,  and  I  withheld  not  my  heart  from  en- 
joying every  pleasure.  But  I  saw  in  all  things  vanity  and  vexa- 
tion of  mind,  and  that  nothing  was  lasting  under  the  sun.* 
Thus  spoke  Solomon,  the  happiest  of  kings  (Eccles.  ii.  8-11). 
*What  is  your  life?  It  is  a  vapor  which  appeareth  for  a  little 
while,  and  afterwards  shall  vanish  away'  (James  iv.  15).  2. 
'For  Thyself,  O  God,  Thou  hast  made  us;  therefore  our  heurt 
will  be  restless  until  it  rests  in  Thee'  (St.  Augustine). 

70 


CATECHISM  OF  THE   CATHOLIC  KELIGION       71 

5.  For  what  end,  then,  were  the  things  of  this  world 
principally  given  to  us? 

That  we  may  use  them  for  the  purpose  of  knowing  and 
lerving  God. 

'All  men  are  vain,  in  whom  there  is  not  the  knowledge  of 
€rod,  and  who  by  those  good  things  that  are  seen  could  not 
understand  Him  that  is,  neither  by  attending  to  the  works 
have  acknowledged  who  was  the  Workman'  (Wisd.  xiii.  1). 
*  Whether  you  eat  or  drink,  or  whatsoever  else  you  do,  do  all 
to  the  glory  of  God'  (1  Cor.  x.  31). 

6.  Why  does  God  reqtiire  us  to  know  Him,  love  Him, 
and  serve  Him? 

God  requires  us^  1.  To  know  Him,  because  he  is  the 
Eternal  Truth ;  2.  To  love  Him,  because  He  is  the  most 
bountiful  and  most  lovable  God;  and  3.  To  serve  Him, 
because  He  is  the  Sovereign  Lord. 

7.  What  will  become  of  those  who  will  not  know,  love, 
and  serve  Him? 

God  will  cast  them  from  Him  for  ever. 

'The  unprofitable  servant  cast  ye  out  into  the  exterior  dark- 
ness. There  shall  be  weeping  and  gnashing  of  teeth'  (Matt. 
XXV.  30). 

8.  What  is,  then,  most  necessary  in  this  life? 

In  this  life  the  most  necessary  thing  is,  that  we  should 
know,  love,  and  serve  God,  and  thereby  obtain  eternal 
happiness. 

'Seek  ye  first  the  kingdom  of  God  and  His  justice'  (Matt. 
vi.  33).  'For  what  doth  it  profit  a  man,  if  he  gain  the  whole 
world  and  suffer  the  loss  of  his  own  soul?'  (Matt.  xvi.  26). 

9.  What  must  we  do,  if  we  would  know  and  serve 
God,  and  be  eternally  happy? 

1.  We  must  believe  all  that  God  has  revealed;  2.  We 
must  keep  all  the  Commandments  which  God  has  or- 
dered to  be  kept;  and  3.  We  must  use  the  means  of 
grace  which  God  has  ordained  for  our  salvation. 

Or,  in  other  words:  We  must  have  Religion;  for  Eeligion 
(from  religare)    is  the  lively  union  of  man  with  God.  which 


72       CATECHISM  OF  THE  CATHOLIC  KELIGION 

springs  from  faith,  charity,  and  grace,  and  is  confirmed  by  the 
faithful  observance  of  the  Divine  Commandments. 

10.  Why  must  we,  in  order  to  be  saved,  believe,  keep 
the  Commandments,  and  make  use  of  the  means  of 
grace? 

We  must,  in  order  to  be  saved,  1.  Believe,  because  it  is 
only  by  faith  that  we  get  a  right  knowledge  of  God;  2. 
We  must  keep  the  Commandments,  because  by  keeping 
the  Commandments  we  serve  God ;  and  3.  We  must  also 
use  the  means  of  grace,  because  by  them  we  obtain  the 
help  necessary  to  salvation. 

11.  Where  do  we  get  a  right  knowledge  of  the  truths 
of  Divine  faith,  of  the  Commandments,  and  of  the  means 
of  grace? 

In  the  Christian  Doctrine. 

12.  What  do  you  call  the  book  which  briefly  contains 
ihe  Christian  Doctrine  in  question  and  answer? 

The  Catechism. 

13.  What,  then,  does  the  Catechism  treat  of? 

1.  Of  Faith; 

2.  Of  the  Commandments;  and 

3.  Of  the  Means  of  Grace,  namely,  the  Sacraments 
and  Prayer. 

Application.  Never  neglect  going  to  the  instructions 
on  Christian  Doctrine ;  and  when  there,  be  always  atten- 
tive, that  you  may  learn  to  know  and  love  God  properly, 
and  thus  attain  your  last  end,  which  is  eternal  happiness 
in  Heaven.  ^  Blessed  is  the  man  that  findeth  wisdom ' 
{i.e.,  the  knowledge  and  love  of  God).  ^  She  is  more 
precious  than  all  riches ;  and  all  the  things  that  are  de- 
sired are  not  to  be  compared  with  her.  She  is  a  tree  of 
life  to  them  that  lay  hold  on  her ;  and  he  that  shall  re- 
tain her  is  blessed^  (Prov.  iii.  13-18). 


PART  L 


FAITH. 

Chapter  I.     Faith  in  General. 

§  1.  Nature  and  Necessity  of  Faith, 

1.  What  is  Faith? 

Faith  is  a  virtue  infused  by  God  into  our  souls,  by 
which  we  believe,  without  doubting,  all  those  things 
which  God  has  revealed,  and  proposes  by  His  Church  to 
our  belief. 

'To  believe'  means,  in  general,  to  hold  to  be  true  what  an- 
other says,  and  for  this  reason,  because  he  says  it.  To  believe 
God  means,  therefore,  to  hold  firmly  and  without  doubting  what 
God  has  revealed,  and  because  He  has  revealed  it,  although  we 
can  neither  see  nor  completely  understand  it;  for  faith  is 
founded,  not  on  our  seeing  or  complete  understanding,  but  on 
the  word  of  God.  'Faith  is  the  evidence  of  things  that  ap- 
pear not'   (Hebr.  xi.  1). 

2.  Why  do  we  say  that  faith  is  infused  by  God  into 
our  souls? 

Because  it  is  a  gift  of  God,  and  an  effect  of  His  grace, 
which  enlightens  our  understanding  and  moves  our  will 
to  believe,  without  doubting,  all  those  things  which  God 
has  revealed. 

'For  by  grace  you  are  saved  through  faith,  and  that  not  of 
yourselves:  for  it  is  the  gift  of  God'  (Eph.  ii.  8). 

3.  Why  must  grace  not  only  enlighten  our  understand- 
ing, but  also  move  our  will? 

Because  a  good  iviJl  also  belongs  to  faith ;  for  no  one 
can  believe  but  he  who  is  willing  to  believe. 

73  " 


74       CATECHISM  OF   THE   CATHOLIC  RELIGION 

Therefore  faith  is  also  rewarded  by  God,  and  unbelief  pun- 
ished. *He  that  believeth,  and  is  baptized,  shall  be  saved;  but 
he  that  believeth  not  shall  be  condemned'   (Mark  xvi.  16). 

4.  Why  must  we  believe  all  that  God  has  revealed? 

Because  God  is  the  eternal  and  infallible  truth. 

5.  Is  faith  necessary  to  salvation? 

Faith  is  absolutely  necessary  to  salvation ;  for  'without 
faith  it  is  impossible  to  please  God"  (Hebr.  xi.  6). 

'He  that  doth  not  believe  is  already  judged'  (John  iii.  18). 
*He  that  believeth  not  shall  be  condemned'  (Mark  xvi.  16). 

6.  Will  any  faith  save  us? 

No;  only  the  true  faith,  which  Christ  our  Lord  has 
taught,  will  save  us. 

'He  that  believeth  in  the  Son  hath  life  everlasting:  but  he 
that  believeth  not  the  Son  shall  not  see  life;  but  the  wrath  of 
God  abideth  on  him'  (John  iii.  36). 

7.  Why  will  that  faith  only  which  Christ  has  taught 
save  us? 

Because  by  this  faith  alone,  and  by  no  other,  we  are 
made  partakers  of  Christ,  and  without  Christ  there  is 
no  salvation. 

'For  there  is  no  other  name  under  Heaven  given  to  men 
whereby  we  must  be  saved'  (Acts  iv.  12). 

8.  Is  it,  then,  a  sin  to  say  that  it  does  not  matter  what 
faith  we  profess? 

Yes,  it  is  a  grievous  sin  to  say  so,  or  even  only  to 
think  so ;  for  we  despise  God  by  it,  who  has  given  us  the 
one  true  faith,  and,  therefore,  has  sent  his  Only  Begotten 
Son  into  the  world  (Short  Hist,  of  Revealed  Religion, 
Concl.  Eem.   1). 

If  it  did  not  matter  what  we  believe,  it  would  not  have  been 
necessary  for  God  to  reveal  a  religion,  and  our  ancestors  might 
all  have  remained  heathens  or  Jews.  But  'fhis  is  the  judgment,* 
says  Jesus  Christ:  ^because  the  light  is  come  into  the  worldf 
and  men  love  darlcness  rather  than  the  light'  (John  iii.  19)  ; 
i.e.,  because  many  were  obstinate  in  their  unbelief,  although 
they  saw  the  truth,  or  could  have  seen  it,  provided  they  had 
been  sincere. 


CATECHISM  OF  THE  CATHOLIC  RELIGION       75 

9.  But  is  it  not  written:  *He  that  feareth  God,  and 
worketh  justice,  is  acceptable  to  Him'?  (Acts  x.  35). 

Yes;  but  he  who  fears  God  does  also  believe  all  that 
He  has  revealed,  as  Cornelius  did  (Acts  x.).  He,  on  the 
contrary,  who  does  not  believe  all  that  God  has  revealed 
does  not  fear  Him  either,  but  rejects  His  Word,  and  de- 
nies His  veracity. 

§  2.  Object  and  Rule  of  Faith. 

10.  What  means,  *  all  that  God  has  revealed'? 

It  means  all  that  God  has  made  known  for  our  salva- 
tion by  the  Patriarchs  and  Prophets,  and  at  last  by  His 
Son  Jesus  Christ  and  the  Apostles. 

'God,  who,  at  sundry  times  and  in  divers  manners,  spoke  ia 
times  past  to  the  fathers  by  the  Prophets,  last  of  all,  in  these 
days  hath  spoken  to  us  by  His  Son'  (Hebr.  i.  1,  2). 

11.  Was  it  necessary  that  God  should  have  revealed 
to  us  the  truths  of  salvation,  in  order  that  we  might  know 
them? 

Yes,  because  without  Divine  Revelation  we  should 
have  known  some  of  them  only  with  great  difficulty,  and 
very  imperfectly ;  and  most  of  them  would  have  remained 
entirely  unknown  to  us. 

*And  hardly  do  we  guess  aright  at  things  that  are  upon  earth: 
and  with  labor  do  we  find  the  things  that  are  before  us.  But 
the  things  that  are  in  Heaven,  who  shall  search  out?  And  who 
shall  know  Thy  thought,  except  Thou  give  wisdom,  and  send 
Thy  Holy  Spirit  from  above?'  (Wisd.  ix.  16,  17). 

12.  How  do  we  know  the  truths  which  God  has  re- 
vealed? 

We  know  the  truths  which  God  has  revealed  by  means 
of  the  Catholic  Church,  which  is  infallible;  that  is  by 
means  of  the  Pope,  the  successor  of  St.  Peter,  and  by  the 
Bishops,  the  successors  of  the  Apostles,  who  were  taught 
by  Christ  Himself. 

13.  Are  we  certain  of  the  truths  which  the  Church 
teaches? 


76       CATECHISM   OF   THE   CATHOLIC  KELIGION 

We  are  most  certain  of  the  truths  which  Holy  Church 
teaches,  because  Jesus  Christ  has  pledged  His  word  that 
the  Church  shall  never  be  deceived. 

14.  Have  not  the  Protestant  sects  also  received  their 
doctrine  from  Christ  Himself,  and  preserved  it  uncor- 
rupted  ? 

A^o;  for,  1.  It  is  impossible  that  they  should  have  re- 
ceived it  from  Christ  Himself,  since  they  did  not  begin 
to  exist  till  long  after  Christ;  and  2.  It  is  equally  im- 
possible that  they  should  always  have  preserved  uncor- 
rupted  whatever  portion  of  the  doctrine  of  Christ  and 
His  Apostles  may  be  held  among  them,  because  they 
teach  at  different  times  different  principles,  whereas. 
Christ  and  the  Apostles  always  taught  the  same. 

15.  What,  therefore,  must  the  Catholic  believe? 

He  must  believe  all  that  Cod  has  revealed  and  the 
Catholic  Church  proposes  to  his  belief,  whether  it  b& 
contained  in  the  Holy  Scripture  or  not. 

The  Church  is  considered  to  propose  a  truth  to  our  belief  whei* 
she  recognizes  it  to  be  revealed  by  God,  and  commands  us  to- 
believe  it. 

16.  By  what  sinful  act  is  faith  lost? 

Faith  is  lost  by  denying  or  wilfully  doubting  any  sin- 
gle article  proposed  to  us  by  the  Church  to  be  believed, 

17.  How  is  faith  regained  if  it  has  been  lost? 

Faith  when  lost  is  regained  by  repenting  of  the  sin 
committed  and  believing  anew  all  that  the  Church  be- 
lieves and  teaches. 

18.  If,  then,  the  true  faith  is  essentially  necessary  to 
salvation,  and  the  CathoUc  faith  is  the  only  true  one,  is- 
it  not  a  great  grace  to  be  a  CathoUc  Christian? 

To  be  a  Catholic  Christian  is  an  invaluable  grace,, 
for  which  we  cannot  thank  God  enough,  and  which  we^ 
ought  most  earnestly  to  turn  to  our  advantage. 

Apj>Hcation.  Rejoice,  and  often  thank  God  that  you. 
are  a  child  of  the  Catholic  Church;  for  '  there  is/  as  St^ 


CATECHISM  OF  THE   CATHOLIC  RELIGION       77 

Augustine  says,  '  no  greater  wealth,  no  greater  treasure, 
than  the  Catholic  faith,'  provided  we  live  as  our  faith 
teaches  us.  The  truth  of  this  is  especially  felt  by  Catho- 
lics at  the  hour  of  death.  In  matters  of  faith  never  trust 
your  own  judgment,  but  always  humbly  submit  to  the  de- 
cisions of  Holy  Church ;  for  when  you  believe  what  the 
Church  teaches,  you  believe  the  Word  of  God. 

§  3.  Mysteries. 

19.  Can  we  understand  all  the  truths  of  Faith? 

No ;  we  cannot  understand  all  the  truths  of  Faith,  be- 
cause some  of  them  are  mysteries. 

20.  What  are  Mysteries? 

Mysteries  are  truths  beyond  reason,  which  we  cannot 
completely  understand ;  but  we  believe  them  to  be. 

'  The  divine  mysteries  by  their  own  nature  so  far  transcend 
the  created  intelligence  that,  even  when  delivered  by  Revelation 
and  received  by  Faith,  they  remain  covered  with  a  veil  of  Faith 
itself,  and  shrouded  in  a  certain  degree  of  darkness,  so  long  a3 
we  are  pilgrims  in  this  mortal  life,  not  yet  with  God:  "for 
we  walk  by  Faith  and  not  by  sight"  (2  Cor.  v.  7).'  (Counc. 
of  Vat.,  Dogmatic  Constitution,  On  Faith,  IV.) 

21.  Are  Mysteries  contrary  to  reason? 

Mysteries  are  beyond  reason,  but  not  contrary  to  it. 

'Although  Faith  is  above  reason,  there  can  never  be  any  real 
discrepancy  between  Faith  and  reason;  since  the  same  God  who 
reveals  Mysteries  and  infuses  Faith  has  bestowed  the  light  of 
reason  on  the  human  mind,  and  God  cannot  deny  Himself,  nor 
can  truth  contradict  truth.'     (Council  of  Vatican,  lb.) 

§  4.  Holy  Scripture. 

'22.  Where  are  the  truths  revealed  of  God  contained? 

The  truths  revealed  by  God  are  contained  in  the  Holy 
Scripture  and  tradition. 

23.  What  is  the  Holy  Scripture? 

The  Holy  Scripture  is  a  collection  of  books  which  were 
written  by  the  inspiration  of  the  Holy  Ghost,  and  ac- 
knowledged by  the  Church  as  the  Word  of  God. 


78       CATECHISM  OF   THE   CATHOLIC  EELIGION 

*  Prophecy  came  not  by  the  will  of  man  at  any  time;  but  the 
holy  men  of  God  spoke,  inspired  by  the  Holy  Ghost'  (2  Pet. 
i.  21). 

24.  How  is  the  Holy  Scripture  divided? 

The  Holy  Scripture  is  divided  into  the  books  of  the 
Old  and  the  New  Testament,  or  of  the  Old  and  the  New 
Law. 

25.  What  Revelations  does  the  Old  Testament  con- 
tain? 

The  Old  Testament  contains  the  Divine  Eevelations 
which  were  made  to  man  before  the  coming  of  Christ. 

26.  Of  what  books  does  the  Old  Testament  consist? 

The  Old  Testament  consists,  1.  Of  Twenty-one  His- 
torical Books,  which  relate  the  Creation  of  the  world, 
the  lives  of  the  Patriarchs,  and  the  History  of  the  Jew- 
ish nation;  2.  Of  Seven  Moral  Boohs,  which  are  collec- 
tions of  Psalms,  of  holy  maxims,  and  of  rules  of  life; 
and  3.  Of  Seventeen  Prophetical  Books,  which  mostly 
contain  prophecies. 

The  Historical  Boohs  are:  The  Pentateuch,  or  five  Books  of 
Moses  (Genesis,  Exodus,  Leviticus,  Numbers,  Deuteronomy)  ;  the 
Book  of  Josue;  the  Book  of  Judges;  the  Book  of  Euth;  the 
four  Books  of  Kings;  the  two  Books  of  Chronicles  or  of  Para- 
lipomenon;  the  Book  of  Esdras;  the  Book  of  Nehemias,  which 
is  also  called  the  Second  of  Esdras;  the  Book  of  Tobias;  the 
Book  of  Judith;  the  Book  of  Esther;'  and  the  two  Books  of  the 
Machabees. 

The  Moral  BooTcs  are:  The  Book  of  Job;  the  Psalms;  the 
Proverbs;  Ecclesiastes,  or  the  Preacher;  the  Canticle  of  Canti- 
cles; the  Book  of  Wisdom;  and  Ecclesiasticus,  or  Jesus,  the 
Son  of  Sirach. 

The  Prophetical  BooJcs:  Isaias;  Jeremias;  Baruch;  Ezechiel; 
Daniel;  Osee;  Joel;  Amos;  Abdias;  Jonas;  Micheas;  Nahum; 
Habacuc;  Sophonias;  Aggeus;  Zacharias;  and  Malachias. 

27.  What  Revelations  does  the  New  Testament  con- 
tain? 

The  New  Testament  contains  the  Revelations  which 
we  have  recejyed  through  Jesus  Christ  and  the  Apostles. 


CATECHISM  OF  THE  CATHOLIC  EELIGION       79 

28.  Of  what  books  does  the  New  Testament  consist? 

The  New  Testament  consists,  1.  Of  the  four  Gospels 
according  to  St.  Matthew,  St.  Mark,  St.  Luke,  and  St. 
John,  which  relate  the  history  of  Jesus;  2.  Of  the  Acts 
of  the  Apostles,  by  St.  Luke;  3.  Of  fourteen  Epistles  of 
St.  Paul,  and  seven  by  other  Apostles,  which  contain 
dogmatical  and  moral  instructions;  and  4.  Of  the 
Apocalypse,  or  the  Revelation  of  St.  John,  which  fore- 
tells the  combats  and  victories  of  the  Church. 

The  Epistles  of  St.  Paul  are:  One  to  the  Romans;  two  to  the 
Corinthians;  one  to  the  Galatians;  one  to  the  Ephesians;  one 
to  the  Philippians;  one  to  the  Colossians;  two  to  the  Thessa- 
lonians;  two  to  Timothy;  one  to  Titus;  one  to  Philemon;  and 
one  to  the  Hebrews. 

The  other  Epistles  are:  One  of  St.  James;  two  of  St.  Peter; 
thrfe€  of  St.  John;  and  one  of  St.  Jude,  surnamed  Thaddeus. 

29.  From  whom  alone  can  we  know  the  true  sense  of 
Holy  Scripture? 

We  can  know  the  true  sense  of  Holy  Scripture  from 
the  Church  alone;  because  the  Church  alone  cannot  err 
in  interpreting  it. 

30.  May  no  one,  then,  presume  to  explain  the  Scrip- 
ture contrary  to  the  interpretation  of  the  Catholic  Church? 

No;  for  this  would  be  as  if  he  understood  the  Scrip- 
ture better  than  the  Holy  Ghost,  who  inspires  the 
Church  with  the  true  meaning  of  it. 

31.  But  is  the  meaning  of  the  Holy  Scripture  not  clear 
in  itself,  and  easy  to  be  understood  by  every  one? 

No;  for  the  Holy  Scripture  is  a  Divine  and  mys- 
terious book,  '  in  which,'  as  St.  Peter  says,  speaking  of 
the  Epistles  of  St.  Paul,  '  are  certain  things  hard  to  he 
understood,  ivhich  the  unlearned  and  unstable  wrest  to 
their  own  destruction'  (2  Peter  iii.  16). 

'  What  else  gives  rise  to  so  many  heresies,  save  that  the  Scrip- 
ture, which,  good  in  itself,  is  ill  understood?'  (St.  Augustine.) 

32.  Is  it  not,  then,  true  that  the  Bible  alone  is  the  only 
Rule  of  Fai-li?    Or,  in  other  words:  Is  not  every  private 


80       CATECHISM  OF  THE  CATHOLIC  RELIGION 

individual  to  search  the  Bible,  and  nothing  but  the  Bible, 
until  he  finds  out  what  he  has  to  believe? 

No;  for  not  the  Bible  alone,  but  the  Bible  and  Tra- 
dition, hoth  infallibly  interpreted  by  the  Church,  are  the 
right  Kule  of  Faith. 

1.  If  it  were  the  will  of  our  Saviour  that  we  should  arrive  at 
the  knowledge  of  the  truths  of  salvation  simply  by  reading  and 
searching  the  Scripture,  why  is  it  written :  *  Faith  cometh 
by  hearing,  and  hearing  by  the  [preaching  of  the]  Word  of 
Christ'?  (Rom.  x.  17.).  And  why,  then,  did  not  Christ  Himself 
write?  Why  did  He  not  commission  His  Apostles  to  write? 
Why  did  they  write  only  after  the  lapse  of  a  long  space  of 
time,  and  only  upon  special  occasions?  Why  did  they  not  all 
write?  Why  did  He  Himself  'give  some  Apostles,  and  some 
Prophets,  and  other  some  Evangelists,  and  other  some  Pastors 
and  Doctors'?  (1  Cor.  xii.,  Eph,  iv.).  Why  did  He  not  com- 
mand that  every  one,  or  at  least  every  Christian,  should  learn  to 
read?    Why  did  God  allow  printing  to  be  invented  so  late?  etc. 

2.  The  Christian  Religion  had  been  spread,  and  flourished, 
before  the  Books  of  the  New  Testament  were  written;  and  even 
after  they  had  been  written,  there  were  many  Christian  nations, 
as  St.  Irenseus  testifies,  who  did  not  so  much  as  possess  the  Holy 
Scriptures. 

33.  What  has  the  Church  decreed  with  regard  to  the 
reading  of  the  Bible  in  the  vulgar  tongue? 

1.  That  we  should  have  the  learning  and  piety  requi- 
site for  it;  and  2.  That  the  translation  should  be  ac- 
companied with  explanations^  and  that  both  should  be 
approved  of  by  the  Church. 

By  this  wise  provision  the  Church  by  no  means  intends  to 
withhold  the  Word  of  God  from  the  faithful^  since  she  desires 
nothing  more  than  that  all  should  know  it  and  meditate  upon 
it;  she  merely  wishes  to  guard  them  against  corrupted  Bibles, 
which  are  often  designedly  offered  to  ignorant  people,  and 
against  erroneous  interpretations,  sects,  and  schisms. 

§  5.  Tradition. 

34.  Is  it  enough  to  believe  only  those  doctrines  which 
are  contained  in  the  Holy  Scripture? 

No;  we  must  also  believe  Tradition — i.e.^  those  re- 


CATECHISM  OF  THE  CATHOLIC  RELIGION       81 

vealed  truths  which  the  Apostles  preached,  but  did  not 
commit  to  writing. 

St.  Paul,  therefore,  exhorts  the  first  Christians  by  saying: 
'Therefore,  brethren,  stand  fast:  and  hold  the  traditions  which 
you  have  learned,  whether  by  word  or  by  our  Epistle'  (2  Thess. 
ii.  14). 

35.  Have  not,  then,  the  Apostles  written  all  that  Jesus 
Christ  has  taught? 

No ;  the  Apostles  have  not  even  written  all  that  Jesus 
has  done,  far  less  all  that  He  has  taught;  for  Christ  did 
not  commission  them  to  write,  but  to  preach  His  doctrine 
(Mark  xvi.  15;  Matt,  xxviii.  19). 

'Many  other  signs  also  did  Jesus  in  the  sight  of  His  dis- 
ciples, which  are  not  written  in  this  book'  (John  xx.  30). 

The  Bible,  therefore,  does  not  contain  the  entire  Eevelation 
of  God,  The  Bible  nowhere  tells  us  how  many  Divine  books 
there  are,  and  which  they  are;  if  we  did  not  know  this  for  cer- 
tain from  Tradition,  we  should  not  even  have  a  Bible. — The 
Bible  does  not,  in  doubtful  passages,  decide  upon  the  true 
meaning  of  its  words;  therefore,  all  sects  have  always  appealed 
to  the  Bible,  in  order  to  prove  their  contradictory  doctrines,  and 
each  one  of  them  pretended  to  have  hit  on  its  true  meaning. — 
If  we  would  consult  the  Bible  only,  without  Tradition,  we  ought, 
for  instance,  still  to  keep  holy  the  Saturday  with  the  Jews,  in- 
stead of  Sunday,  and  to  refrain  ourselves  from  things  strangled, 
and  from  blood  (Acts  xv.  20)  ;  moreover,  we  ought,  with  the 
Anabaptists,  to  let  little  children,  who  are  incapable  of  being 
instructed,  die  without  Baptism;  since,  according  to  the  mere 
words  of  the  text,  Christ  has  commanded,  first  to  teach,  and 
then  to  baptize  (Matt,  xxviii.  19). 

36.  Why  is  the  unwritten  doctrine  of  the  Apostles 
called  'Tradition'? 

It  is  called  Tradition — that  is,  a  handing  down — be- 
cause, since  the  times  of  the  Apostles,  it  has,  without 
interruption,  been  handed  down  in  the  Catholic  Church 
from  generation  to  generation. 

'And  the  things  which  thou  hast  heard  of  me  by  many  wit- 
nesses, the  same  commend  to  faithful  men,  who  shall  be  fit  to 
teach  others  also'  (2  Tim.  ii.  2). 

37.  Where  are  the  teachings  of  Tradition  contained? 

The  teachings  of  Tradition  are  contained  chiefly  in 


82       CATECHISM  OF   THE  CATHOLIC  EELIGION 

the  Decrees  of  the  Councils,  in  the  writings  of  the  Holy 
Fathers,  in  the  Acts  of  the  Holy  See,  and  in  the  words 
and  usages  of  the  Sacred  Liturgy. 

38.  What  value  must  be  placed  on  Tradition? 

The  same  value  as  is  placed  on  the  Word  of  God  re- 
vealed in  the  Holy  Scripture. 

39.  Why  must  we  believe  Tradition  as  well  as  the 
Holy  Scripture? 

Because  Tradition  is  revealed  by  God  just  as  well  as 
what  is  contained  in  Holy  Scripture. 

40.  From  whom  are  we  to  learn  the  true  meaning  of 
Tradition? 

From  the  Church  alone,  because  she  alone  has  received 
from  God  the  authority  and  the  guidance  necessary  to 
interpret  infallibly  all  the  doctrine  that  He  has  revealed, 
whether  in  Holy  Scripture  or  in  Tradition. 

§  6.  Qualities  of  Faith. 

41.  What  must  be  the  qualities  of  our  faith? 

Our  faith  must  be,  1.  Universal;  2.  Firm;  3.  Lively; 
and  4.  Constant. 

42.  When  is  our  faith  *  universal  *  ? 

Our  faith  is  universal  when  we  believe  not  only  some 
but  all  the  truths  which  the  Catholic  Church  proposes 
to  our  belief. 

43.  Is,  then,  no  one  at  liberty  to  admit  and  believe 
only  some  points  of  the  Christian  faith? 

^"0;  for,  1.  Christ  says  without  exception:  ^Preach 
the  Gospel  to  every  creature;  he  that  believeth  not  shall 
be  condemned  '  (Mark  xvi.  15,  16).  And  again:  ^  Teach 
them  to  observe  all  things  whatsoever  I  have  commanded 
you'  (Matt,  xxviii.  20).  And  St.  John  says:  ^Whoso- 
ever revolteth,  and  continueth  not  in  the  doctrine  of 
Christ,  hath  not  God'  (2  John  i.  9).  And  2.  He  who 
believes  of  the  doctrine  of  Christ  only  what  he  pleases 


CATECHISM  OF  THE  CATHOLIC  RELIGION       83 

has  no  faith  at  all ;  for  such  a  one  does  not  believe  God, 
but  his  own  judgment. 

44.  When  is  our  faith  *  firm '  ? 

Our  faith  is  firm  when  we  believe  without  the  least 
doubt. 

Examples.  Abraham,  rewarded  for  his  firm  faith:  'In  the 
promise  of  God  he  staggered  not  by  distrust,  but  was  strength- 
ened in  faith;  and  therefore  it  was  reputed  to  him  unto  justice' 
(Rom.  iv.  20,  22).  Moses  and  Aaron,  punished  on  account  of  a 
doubt  (Numbers  xx.  12). 

45.  When  is  our  faith  *  lively '  ? 

Our  faith  is  lively  when  we  live  up  to  it ;  that  is,  when 
we  avoid  evil,  and  do  good  in  the  manner  our  faith  pre- 
scribes. 

'As  the  body  without  the  spirit  is  dead,  so  also  faith  without 
works  is  dead'  (James  ii.  26). 

46.  Will  a  dead  faith  also  save  us? 

No;  our  faith  must  prove  itself  active  by  charity,  or 
else  it  is  not  sufficient  for  obtaining  eternal  salvation. 

'In  Christ  Jesus  neither  circumcision  availeth  anything,  nor 
uncircumcision ;  but  faith,  that  worketh  by  charity'  (Gal.  v.  6). 
'And  if  I  should  have  all  faith,  so  that  I  could  remove  moun- 
tains, and  have  not  charity,  I  am  nothing'  (1  Cor.  xiii.  2). 

47.  When  is  our  faith  *  constant '  ? 

Our  faith  is  constant  when  we  are  ready  to  lose  all, 
even  our  life,  rather  than  fall  away  from  it. 

'  Take  heed,  brethren,  lest  perhaps  there  be  in  any  of  you  an 
evil  heart  of  unbelief,  to  depart  from  the  living  God'  (Hebr. 
iii,  12). — Example  of  the  holy  Martyrs. 

48.  What  leads  people  to  fall  away  from  their  faith? 

1.  Pride  and  excessive  reasoning  on  the  mysteries  of 
our  religion;  2.  Neglect  of  prayer  and  of  the  other  re- 
ligious duties;  3.  Worldliness  and  a  wicked  life;  and  4. 
Reading  irreligious  books,  intercourse  with  scoffers  at 
religion,  and  such  matrimonial  or  other  connections  as 
endanger  the  true  faith. 

1.  'I  confess  to  Thee,  O  Father,  Lord  of  heaven  and  earth, 
because  Thou  hast  hid  these  things  from  the  wise  and  prudent. 


84       CATECHISM   OF   THE   CATHOLIC  RELIGION 

and  hast  revealed  them  to  little  ones'  (Matt.  xi.  25).  2.  'The 
kingdom  of  God  shall  be  taken  from  you,  and  shall  be  given  to 
a  nation  yielding  the  fruits  thereof  (Matt,  xxi,  43).  3.  'Hav- 
ing faith  and  a  good  conscience,  which  some  rejecting  have  made 
shipwreck  concerning  the  faith'  (1  Tim.  i.  19).  4.  'Beware  of 
false  prophets,  who  come  to  you  in  the  clothing  of  sheep,  but 
inwardly  they  are  ravening  wolves'  (Matt,  vii.  15).  'A  little 
leaven  corrupteth  the  whole  lump'  (Gal.  v.  9). 

49.  How  do  we  especially  show  that  our  faith  is  firm 
and  constant? 

By  never  denying  it,  not  even  in  appearance,  but  by 
candidly  professing  it  on  every  occasion  by  word  and 
deed. 

'  Every  one  that  shall  confess  me  before  men,  I  will  also  con- 
fess him  before  my  Father  who  is  in  Heaven.  But  he  that  shall 
deny  me  before  men,  I  will  also  deny  him  before  my  Father 
who  is  in  Heaven'  (Matt.  x.  32,  33).  'With  the  heart,  we  be- 
lieve unto  justice:  but,  with  the  mouth,  confession  is  made  unto 
salvation'  (Eom.  x.  10). — Example  of  Eleazar. 

50.  Is  there  also  a  particular  sign  by  which  Catholics 
profess  their  faith? 

rYes,  the  Sign  of  the  Cross. 

51.  Why  do  we  use  the  sign  of  the  cross  in  order  to 
profess  our  faith? 

Because  it  expresses  the  two  principal  mysteries  of 
our  religion — namely,  the  mystery  of  the  Most  Blessed 
Trinity,  and  the  mystery  of  our  Eedemption  by  Christ 
on  the  cross. 

52.  Whence  comes  the  custom  of  making  the  sign  of 
the  cross? 

This  custom  is  very  old,  and  descends  from  the  apos- 
tolic times. 

53.  When  should  we  make  the  sign  of  the  cross? 

It  is  good  and  wholesome  to  make  it  frequently,  a^ 
the  first  Christians  did;  especially  when  we  rise  and 
when  we  go  to  bed,  before  and  after  prayers,  before  every 
important  occupation,  and  in  all  temptations  and  dan- 
gers. 


CATECHISM  OF  THE  CATHOLIC  RELIGION       85 

54.  Why  is  it  wholesome  frequently  to  make  the  sign 
of  the  cross? 

Because,  by  devoutly  making  the  sign  of  the  cross,  we 
arm  ourselves  against  the  snares  of  the  devil,  and  draw 
down  the  blessings  of  Heaven  upon  us. 

55.  Why  do  we  usually  make  the  sign  of  the  cross  on 
our  forehead,  mouth,  and  heart,  at  the  reading  of  the 
Gospel? 

That  God,  through  the  merits  of  Christ  Crucified,  may 
give  us  grace  to  comprehend  the  Gospel  with  our  mind, 
to  profess  it  with  our  mouth,  and  to  love  it  with  our 
heart. 

Application.  !N'ever  be  ashamed  of  the  Catholic  faith, 
or  of  the  sign  of  the  cross ;  let  this  be  your  motto :  '  God 
forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ^  (Gal.  vi.  14).  Shun  most  carefully  all 
intercourse  with  irreligious  and  wicked  persons,  and  es- 
pecially beware  of  such  books  as  might  stagger  you  iiL 
the  true  faith,  or  lead  you  astray  from  the  path  of  virtue. 


Chapter  II.    Chief  Truths  of  Faith. 

The  Apostles*  Creed. 

1.  Where  are  the  chief  things  which  we  must  above  all' 
know  and  beUeve,  briefly  contained? 

In  the  twelve  articles  of  the  Apostles'  Creed. 

2.  Why  is  it  called  the  *  Apostles'  Creed '  ? 

It  is  called  the  ^  Apostles'  Creed '  because  it  is  an 
abridgment  of  the  truths  of  the  faith  taught  by  the 
Apostles. 

The  First  Article. 

'  I  believe  in  God  the  Father  Almighty,  Creator  of 
heaven  and  earth.* 


S6      CATECHISM  OF  THE  CATHOLIC  EELIGION 

§  1.  On  God  and  His  Attributes  or  Perfections. 
'1  believe  in  God/ 

3.  Who  is  God? 

God  is  an  infinitely  perfect  Spirit,  the  Lord  of  Heaven 
and  earth,  and  the  Author  of  all  good. 

4.  Can  we  see  God? 

No ;  we  cannot  see  God  with  corporeal  eyes,  because  He 
is  a  Spirit. 

5.  How,  then,  can  we  come  to  a  knowledge  of  God? 

God  has  made  Himself  known  to  us  in  two  ways; 
ihat  is,  in  a  natural,  and  in  a  supernatural  way. 

6.  How  has  God  made  Himself  known  to  man  in  a 
natural  way? 

1.  By  the  visible  world,  which  He  has  created  and 
continually  governs;  for  nobody  can  reasonably  think 
that  the  world  has  made  itself,  or  that  the  regular  and 
perfect  order  in  it  originated  and  subsists  by  itself.  Only 
^the  fool  hath  said  in  his  heart.  There  is  no  God^  (Ps. 
xiii.  1). 

Therefore  St.  Paul  says  of  the  Gentiles  that  they  are  inexcu- 
sable, if  they  do  not  believe  in  God:  Tor  the  invisible  things 
of  Him,  from  the  creation  of  the  world,  are  clearly  seen,  being 
understood  by  the  things  that  are  made :  His  eternal  power  also, 
and  Divinity'  (Rom.  i.  20).  'Nevertheless  He  left  not  Himself 
without  testimony,  doing  good  from  Heaven,  giving  rains  and 
fruitful  seasons,  filling  our  hearts  with  food  and  gladness' 
(Acts  xiv.  16;  comp.  Wisdom  13). 

2.  By  the  voice  of  conscience,  which  admonishes  us  to 
dread  an  invisible  avenger  of  sin,  and  to  hope  in  a  re- 
warder  of  virtue  (Eom.  ii.  15). 

Conscience  has  not  been  made  by  man.  Its  action  is  often 
so  painful  that  man  would  prefer,  if  he  could,  to  be  without  it. 
It  exists  in  us  by  the  will  of  God,  who  made  it  an  essential  part 
of  our  human  nature,  in  order  that  we  might  be  taught  by  its 
voice, 

7.  How  has  God  made  Himself  known  to  man  in  a 
supernatural  manner? 


CATECHISM  OF   THE  CATHOLIC  RELIGION       87 

By  the  Revelation,  which  He  has  given  us  by  the 
Prophets,  and  last  of  all  by  His  Son.  (See  p.  75, 
quest.  10.) 

'No  man  hath  seen  God  at  any  time;  the  Only-begotten  Son 
who  is  in  the  bosom  of  the  Father,  He  hath  declared  Him' 
(John  i.  18). 

8.  Why  do  we  say,  *  I  believe  in  God,'  and  not  only, 
*I  believe  God'? 

Because  we  must  not  only  believe  that  there  is  a  God, 
and  that  all  that  He  has  said  is  true ;  but  we  must  like- 
wise give  ourselves  up  to  God  with  love  and  confidence. 

9.  Why  do  we  call  God  a  *  Spirit '? 

We  call  God  a  Spirit  because  He  has  understanding 
and  free  will,  but  no  body  (John  iv.  24). 

10.  And  why  do  we  say  that  *  God  is  infinitely  per- 
fect'? 

Because  God  is  not  like  created  beings,  good  only  in 
some  measure,  but  because  He  unites  in  Himself  all  good 
perfections  without  measure,  or  bounds,  or  number. 

11.  Which  are  the  principal  Attributes  or  Perfections 
of  God? 

These :  God  is  eternal  and  unchangeable,  omnipresent, 
omniscient  or  all-knowing,  all-wise,  all-powerful;  He  is 
infinitely  holy  and  just;  infinitely  good,  merciful,  and 
long-suffering;  infinitely  true  and  faithful. 

12.  What  means  *  God  is  eternal'? 

God  is  eternal  means  that  He  is  always,  without  be- 
ginning and  without  end. 

'Before  the  mountains  were  made,  or  the  earth  and  the  world 
was  formed;  from  eternity  to  eternity  Thou  art  God'  (Ps. 
Ixxxix.  2). 

13.  What  means  *  God  is  unchangeable'? 

God  is  unchangeable  means  that  He  remains  eternally 
the  same,  without  any  change  either  in  Himself  or  in 
His  decrees. 

'With  whom  [God]  there  is  no  change,  nor  shadow  of  altera- 
tion' (James  i.  17).  'My  counsel  shall  stand,  and  all  my  will 
shall  be  done'  (Isai.  xlvi.  10). 


88       CATECHISM  OF   THE  CATHOLIC  RELIGION 

14.  What  ought  we  to  do,  since  God  is  eternal  and 
unchangeable  ? 

We  ought  to  serve  and  love  Him  for  ever  and  ever. 
'Thou  art  the  God  of  my  heart,  and  the  God  that  is  my  por- 
tion for  ever'   (Ps.  Ixxii.  26). 

15.  What  means  *  God  is  omnipresent'  ? 

God  is  omnipresent  means  that  He  is  everywhere:  in 
Heaven,  on  earth,  and  in  all  places. 

'Do  not  I  fill  Heaven  and  earth?  saith  the  Lord'  (Jer.  xxiii. 
24).  'God  is  not  far  from  every  one  of  us;  for  in  Him  we  live, 
and  move,  and  are'  (Acts  xvii.  27,  28).  Although  God  fills  all 
space,  nevertheless  He  is  everywhere  entire  and  perfect,  and  en- 
compassed by  no  space ;  for  He  is  immense. 

16.  What  means  *  God  is  all-knowing'? 

God  is  all-knowing  means  that  He  knows  all  things 
perfectly  and  from  all  eternity ;  He  knows  all  things  past, 
present,  and  to  come,  even  our  most  secret  thoughts. 

'  The  eyes  of  the  Lord  are  far  brighter  than  the  sun,  behold- 
ing round  about  all  the  ways  of  men,  and  the  bottom  of  the 
deep,  and  looking  into  the  hearts  of  men,  into  the  most  hidden 
parts;  for  all  things  were  known  to  the  Lord  God  before  they 
were  created:  so  also  after  they  were  perfected  He  beholdeth 
all  things'  (Ecclus.  xxiii.  28,  29).  See  the  whole  Psalm 
cxxxviii. — Examples:  Predictions  of  Christ  and  of  the 
Prophets. 

17.  What  benefit  do  we  derive  from  the  frequent  re- 
membrance of  God's  omnipresence  and  omniscience? 

1.  It  keeps  us  everywhere,  even  in  secret,  from  evil, 
and  incites  us  to  good;  and  2.  It  gives  us  courage  and 
consolation  in  all  difficulties  and  troubles. 

1.  'It  is  better  for  me  to  fall  into  your  hands  without  doing 
it,  than  to  sin  in  the  sight  of  the  Lord'  (Dan.  xiii.  23),  'That 
thy  alms  may  be  in  secret,  and  thy  Father  who  seeth  in  secret 
will  repay  thee'  (Matt.  vi.  4).  2.  'Though  I  should  walk  in  the 
midst  of  the  shadow  of  death,  I  will  fear  no  evils,  for  Thou  art 
with  me'  (Ps.  xxii.  4).  'Behold  my  witness  is  in  Heaven,  and 
He  that  knoweth  my  conscience  is  on  high'  (Job  xvi.  20). 

18.  What  means  *  God  is  all-wise'? 

God  is  all-wise  means  that  He  knows  how  to  dispose 
all  things  in  the  best  manner,  in  order  to  attain  His  end. 


CATECHISM    OF    THE    CATHOLIC   RELIGION        89 

*How  great  are  Thy  works,  O  Lord!  Thou  hast  made  all 
things  in  wisdom'  (Ps.  ciii.  24), — Examples:  The  child  Moses 
saved;  Joseph  exalted;  Aman  disgraced. 

19.  What  means  *God  is  all-powerful  or  almighty'? 

God  is  all-powerful  means  that  He  can  do  anything, 
and  has  only  to  will,  and  the  thing  is  done. 

'Whatsoever  the  Lord  pleased  He  hath  done,  in  Heaven,  in 
earth,  in  the  sea,  and  in  all  the  deeps'  (Ps.  cxxxiv.  6.).  'Be- 
cause no  word  shall  be  impossible  with  God'  (Luke  i.  37). — Ex- 
amples: The  Creation;  the  wonders  in  Egypt  and  in  the  desert. 

20.  To  what  should  our  belief  in  God's  infinite  power 
and  infinite  wisdom  incite  us? 

It  should  incite  us,  1.  To  place  all  our  confidence  in 
God;  and  2.  To  be  always  resigned  to  His  dispensations, 

1.  'Put  not  your  trust  in  the  children  of  men,  in  whom  there 
is  no  salvation.  Blessed  is  he  whose  hope  is  in  the  Lord  his 
God'  (Ps.  cxlv.  2,  5). — Example:  Gedeon.  2.  'Commit  thy 
way  to  the  Lord  and  trust  in  Him  and  He  will  do  it'  (Ps. 
xxxvi.  5). — Example:     Job. 

21.  What  means  *  God  is  holy'? 

God  is  holy  means  that  He  loves  and  wills  only  what 
is  good — i.e.,  what  is  in  accord  with  His  perfections — 
and  that  he  abhors  all  that  is  evil. 

'Thou  hast  loved  justice,  and  hated  iniquity'  (Ps.  xliv.  8). — 
Example:  The  giving  of  the  Law  on  Mount  Sinai. 

22.  What  means  *God  is  just'? 

God  is  just  means  that  He  rewards  and  punishes  men 
according  to  their  deserts. 

'He  will  render  to  every  man  according  to  his  works:  .  .  . 
for  there  is  no  respect  of  person  with  God'  (Rom.  ii.  6,  11). 
Examples:  The  world  punished  by  the  deluge  and  Sodom  and 
Gomorrha  destroyed  by  fire  from  heaven;  but  Noe  and  Lot  pre- 
served. 

23.  When  will  perfect  retribution  be  made? 

Perfect  retribution  will  not  be  made  until  the  soul  is 
in  the  other  world  ;^  there  is,  however,  even  in  this  life, 
no  true  happiness  for  the  wicked,^  and  no  true  unhappi- 
ness  for  the  just.^ 

^Parable  of  the  cockle  and  the  wheat  (Matt.  xiii.  30) ;  of  the 


90       CATECHISM  OF  THE  CATHOLIC  EELIGION 

rich  man  and  Lazarus  (Luke  xvi.).  -'We  wearied  ourselves  in 
the  way  of  iniquity  and  destruction,  and  have  walked  through 
hard  ways'  (Wisd.  v.  7). — Examples:  Cain,  Absalom,  Achab, 
Antiochus.  ^ '  The  souls  of  the  just  are  in  the  hand  of  God^ 
(Wisd.  iii.  1). — Examples:  Joseph,  Tobias,  Susanna,  Daniel, 
St.  Paul  (2  Cor.  vii.  4). 

24.  To  what  should  the  remembrance  of  God's  holi- 
ness and  justness  animate  us? 

It  should  animate  us,  1.  Carefully  to  avoid  all  evil, 
and  to  become  more  and  more  holy;  and  2.  Not  to  pride 
ourselves  in  our  pretended  righteousness. 

1.  'Fear  ye  not  them  that  kill  the  body,  and  are  not  able  to 
kill  the  soul:  but  rather  fear  Him  that  can  destroy  both  soul 
and  body  into  hell'  (Matt.  x.  28).  *I  am  the  Lord  your  God: 
be  holy,  because  I  am  holy'  (Levit.  xi.  44).  2.  'I  am  not  con- 
scious to  myself  of  anything,  yet  I  am  not  hereby  justified;  but 
He  that  judgeth  me  is  the  Lord'  (1  Cor.  iv,  4). 

25.  What  means  *God  is  good'? 

God  is  good  means  that  out  of  love  He  will  do  good  to 
all  creatures,  and  that  He  really  bestows  innumerable 
blessings  upon  us. 

'Thou  lovest  all  things  that  are,  and  hatest  none  of  the 
things  which  Thou  hast  made'  (Wisd.  xi.  25).  'Thus  saith  the 
Lord:  Can  a  woman  forget  her  infant,  so  as  not  to  have  pity 
on  the  son  of  her  womb?  And  if  she  should  forget,  yet  will  not 
I  forget  thee'  (Isai.  xlix.  15). 

26.  Which  is  the  greatest  proof  of  God's  love  and 
goodness? 

That  He  delivered  His  own  Son  up  to  death  for  the 
salvation  of  us  sinners. 

'God  is  charity.  By  this  hath  the  charity  of  God  appeared 
towards  us,  because  God  hath  sent  His  Only-begotten  Son  into 
the  world,  that  we  may  live  by  Him'  (1  John  iv.  8,  9). 

27.  What  means  *God  is  merciful'? 

God  is  merciful  means  that  He  is  disposed  to  avert 
all  evil  from  His  creatures,  and  therefore  willingly  par- 
dons all  truly  penitent  sinners. 

'The  mercy  of  God  is  upon  all  flesh'  (Ecclus.  xviii.  12.  Comp. 
Jon.  iv.  11).  'As  I  live,  saith  the  Lord  God,  I  desire  not  the 
death  of  the  wicked,  but  that  the  wicked  turn  from  his  way. 


CATECHISM  OF  THE  CATHOLIC  RELIGION       91 

and  live'  (Ez.  xxxiii.  11). — Ex.:  The  Ninivates;  Parable  of  the 
prodigal  son  (Luke  xv.). 

28.  What  means  *God  is  long-suffering*? 

God  is  long-suffering  means  that  He  often  waits  a  long 
time  before  He  punishes  the  sinner,  in  order  to  give  him 
time  for  repentance. 

'  Thou  overlookest  the  sins  of  men  for  the  sake  of  repentance ' 
(Wisd.  xi.  24). — Examples:  Manasses  (2  Paral.  xxxiii);  Jeru- 
salem (Matt,  xxiii.  37)  ;  Parable  of  the  barren  fig-tree  (Luke 
xiii.). 

29.  What  should  we  do,  since  God  is  so  good,  so  mer- 
ciful, and  so  long-suffering? 

We  should,  1.  Be  thankful  to  God,  and  love  Him  with 
all  our  heart;  2.  When  we  have  sinned,  we  should  with 
confidence  beg  pardon  of  Him;  and  3.  We  should  be 
good  and  merciful  to  our  neighbors. 

1.  'Give  glory  to  the  Lord,  for  He  is  good;  for  His  mercy 
endureth  for  ever'  (Ps.  cvi.  1). — Examples:  Ingratitude  of  the 
Israelites  in  the  desert  punished.  2.  *  I  will  arise  and  will  go  to 
my  father'  (Luke  xv.  18).  3.  'Be  ye  therefore  merciful,  as 
your  Father  also  is  merciful'  (Luke  vi.  36).  Parable  of  the 
unmerciful  servant   (Matt,  xviii). 

30.  What  means  *God  is  true*? 

God  is  true  means  that  He  can  neither  err  nor  lie,  and 
can  reveal  nothing  but  truth. 

'It  is  impossible  for  God  to  lie'  (Hebr.  vi.  18). 

31.  What  means   *God  is  faithful'? 

God  is  faithful  means  that  He  surely  keeps  His 
promises,  and  executes  what  He  threatens. 

'And  thou  shalt  know  the  Lord  thy  God.  He  is  a  strong  and 
faithful  God,  keeping  His  covenant  and  mercy  to  them  that 
love  Him,  and  repaying  forthwith  them  that  hate  Him,  so  as  to 
destroy  them'  (Deut.  vii.  9,  10). 

32.  What  does  the  truth  and  faithfulness  of  God  oblige 
us  to  do? 

1.  To  believe  most  firmly  in  the  Word  of  God,  and 
steadfastly  to  trust  in  His  promise;  and  2.  Always  to 
speak  the  truth,  and  to  keep  the  promise  we  have  made. 


92       CATECHISM  OF  THE  CATHOLIC  RELIGION 

1.  'Blessed  are  they  that  have  not  seen,  and  have  believed' 
(John  XX.  29). — Examples:  Abraham.  ,  2.  Punishment  of  An- 
anias and  Saphira  (Acts  v.). 

Application.  'My  son,  give  me  thy  heart'  (Prov. 
xxiii.  26).  Oh!  give  it  to  Him,  the  Eternal,  the  Infi- 
nitely Perfect,  Eich,  Good,  and  Faithful  God,  without 
delay,  for  ever  and  ever.  God  alone  has  a  right  to  pos- 
sess it,  and  He  alone  has  the  power  to  render  it  happy- 
through  all  eternity. 

§  2.  On  the  Three  Divine  Persons. 
'1  believe  in  God  the  Father.' 

33.  Why  do  we  say,  *I  believe  in  God  the  "Father"*? 

1.  Because  God  is  our  invisible  Father  in  Heaven; 
and  2.  Because  in  God  there  is  more  than  one  Person, 
the  first  of  whom  is  called  the  Father. 

34.  How  many  Persons  are,  then,  in  God? 

There  are  three  Persons  in  God :  the  Father,  the  Son, 
and  the  Holy  Ghost. 

'Going  therefore,  teach  ye  all  nations;  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost' 
(Matt,  xxviii.  19).  ^  There  are  three  who  give  testimony  in 
Heaven,  the  Father,  the  Word,  and  the  Holy  Ghost,  and  these 
three  are  One'   (1  John  v.  7). 

35.  Is  each  one  of  the  three  Persons  God? 

Yes,  the  Father  is  true  God,  the  Son  is  true  God,  and 
the  Holy  Ghost  is  true  God. 

36.  Why  are  the  three  Persons  but  one  God? 
Because  all  three  Persons  have  one  and  the  same  in- 
divisible nature  and  substance. 

37.  Is  any  one  of  <hese  Persons  older,  or  more  power- 
ful, than  the  others? 

No;  all  three  Persons  are  from  eternity;  all  three  are 
equally  powerful,  gof  \  and  perfect ;  because  all  three  are 
but  one  God. 

38.  Is  there,  then,  no  distinction  at  all  between  the 
Father,  the  Son,  and  the  Hoh^  Ghost? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       93 

As  to  the  Persons  they  are  distinct ;  but  as  to  the  sub- 
stance they  are  one. 

39.  How  are  the  three  Divine  Persons  distinct  from 
one  another? 

By  this:  that  the  Father  is  begotten  of  no  one,  nor 
proceeds  from  any  one;  the  Son  is  begotten  of  the 
Father;  and  the  Holy  Ghost  proceeds  from  the  Father 
and  the  Son. 

40.  But  if  the  Son  is  begotten  of  the  Father,  and  the 
Holy  Ghost  proceeds  from  both,  why,  then,  is  none  of  the 
Divine  Persons  older  than  the  others? 

Because  the  Son  is  begotten  from  all  eternit}^,  and  the 
Holy  Ghost  also  proceeds  from  all  eternity. 

41.  Why  is  the  Father  called  the  *  first,*  the  Son  the 
'second,'  and  the  Holy  Ghost  the  *  third'  Person? 

They  are  so  called,  not  to  show  any  superiority,  but  the 
order  in  which  the  one  proceeds  from  the  other  from 
all  eternity. 

42.  What  works  are  principally  attributed  to  each  of 
the  three  Divine  Persons? 

1.  To  the  Father  are  attributed  the  works  of  omnipo- 
tence, and  particularly  the  Creation;  2.  To  the  Son,  the 
works  of  wisdom,  and  particularly  the  Eedemption ;  and 
3.  To  the  Holy  Ghost,  the  works  of  love,  and  particu- 
larly Sanctification ;  although  these  works  are  common 
to  all  three  Persons. 

The  works  of  Omnipotence  and  Creation  are  particularly  at- 
tributed to  the  Father,  because  He  is  the  principle  to  which  the 
two  other  Persons  owe  their  eternal  origin.  The  works  of  Wis- 
dom to  the  Son,  because  the  Father  begets  the  Son  by  the 
knowledge  of  Himself,  wherefore  the  Son  is  also  called  the  es- 
sential 'Image,'  the  eternal  'Word'  of  the  Father. 

The  works  of  Love  are  attributed  to  the  Holy  Ghost,  because 
He  proceeds  from  the  mutual  love  of  the  Father  and  of  the 
Bon. 

43.  What  do  we  call  the  mystery  of  one  God  in  three 
Persons? 

We  call  it  the  mystery  of  the  Most  Blessed  Trinity. 


94       CATECHISM  OF  THE   CATHOLIC  RELIGION 

44.  Can  we  comprehend  this  mystery? 

No;  it  is  impossible  that  our  weajv  and  limited  intel- 
lect, which  cannot  understand  even  created  things  ex- 
cept imperfectly,  should  understand  a  mystery  which  is 
infinitely  above  all  created  things. 

'  Great  art  Thou  in  counsel,  and  incomprehensible  in  thought ' 
(Jer.  xxxii.  19).  Tor  we  know  in  part.  We  see  now  through  a 
glass  in  a  dark  manner'  (1  Cor.  xiii.  9,  12).  However  incom- 
prehensible this  mystery  may  be,  yet  it  does  not  contradict  any 
of  the  truths  acknowledged  by  reason;  for  we  do  not  say  that 
God  has  one  nature  and  three  natures,  but  that,  though  He  has 
but  one  nature,  yet  there  are  three  Persons  in  Him.  The  Unity 
yefers  to  the  nature,  and  the  Trinity  to  the  Persons,  (Compari- 
son with  the  soul,  which  has  memory,  will,  and  understanding.) 

45.  Is  the  doctrine  of  the  Most  Holy  Trinity  also  im- 
portant to  us? 

Yes,  it  is  most  important;  for  it  is  the  principal  and 
fundamental  doctrine  of  Christianity,  insomuch  that  to 
yeject  it  would  be  to  deny  the  Christian  Faith. 

Application.  That  the  grace  of  this  saving  Faith  may 
not  be  withdrawn  from  you,  nev3r  forget  what  thanks 
you  owe  to  the  Most  Blessed  Trinity  for  the  inestimable 
benefits  of  your  creation,  redemption,  and  sanctification^ 
^nd  what  you  have  solemnly  promised  to  the  same  Trin^ 
ity  in  the  holy  Sacrament  of  Baptism.  (Feast  of  the 
Blessed  Trinity.) 

§  3.  On  the  Creation  and  Government  of  the  World. 
'Creator  of  Heaven  and  earth.' 

46.  Why  is  God  called  *  Creator  of  Heaven  and  earth  *  ? 

Because  God  created — i.e.,  made  out  of  notiiins^ — the 
whole  world,  the  heavens  and  the  earth,  and  all  that  is 
in  them. 

47.  How  has  God  created  the  whole  world? 

By  His  almighty  will. 

'Thou  hast  created  all  things;  and  for  Thy  will  they  were 
^nd  have  been  created'  (Apoc.  iv.  11). 


CATECHISM   OF   THE   CATHOLIC  EELIGION       95 

48.  Did  God  create  the  world  because  He  needed  it? 

No;  God  is  infinitely  ricli  and  liappy  in  Himself,  and: 
needs  nothing  besides  Himself. 

'Thou  art  my  God,  for  Thou  hast  no  need  of  my  goods'  (Ps.. 
XV.  2). 

49.  If  God  needs  nothing  besides  Himself,  why  did 
He  create  other  beings? 

He  created  them  because  He  is  infinitely  good,  and 
desired  to  impart  His  goodness  also  to  other  beings. 

'We  are,  because  God  is  good'  (St.  Augustine).  'God  was. 
not  impelled  to  create  by  any  other  cause  than  a  desire  to  com- 
municate to  creatures  the  riches  of  His  bounty'  (Cat.  of  the 
Counc.  of  Trent). 

50.  Did,  then,  God  create  the  world  for  His  creatures? 

No;  God  created  the  world  for  Himself — that  is,  for 
His  glory — but,  nevertheless,  for  the  good  of  His  crea- 
tures. 

'The  Lord  hath  made  all  things  for  Himself  (Prov.  Ixxvi.  4). 
'And  every  one  that  calleth  upon  my  name,  I  have  created  hins 
for  my  glory,  I  have  formed  him,  and  made  him'  (Isai.  xliii.  7). 

51.  What  does  God  still  do,  that  the  world  which  He 
has  created  may  not  return  into  its  original  nothing? 

He  preserves  and  governs  it. 

52.  How  does  God  preserve  the  world? 

By  the  same  power  of  His  will  with  which  He  cre- 
ated the  world  He  causes  it  also  to  continue,  in  the  man- 
ner He  pleases,  and  as  long  as  He  pleases. 

'How  could  anything  endure,  if  Thou  wouldst  not?'  (Wisd. 
xi.  26.). 

53.  How  does  God  govern  the  world? 

He  takes  care  of  all  things,^  orders  all  things,  and,  in 
His  wisdom  and  goodness,  directs  all  things  to  the  end 
for  which  He  has  created  the  world. - 

^ '  God  made  the  little  and  the  great,  and  He  hath  equally 
care  of  all'  (Wisd.  vi.  8).  'But  the  very  hairs  of  vour  head  htq^ 
all  numbered'  (Matt.  x.  30).  ^'She  [the  wisdom  of  God]  reacb- 
eth  therefore  from  end  to  end  mightily,  and  ordereth  all  things 


96       CATECHISM  OF  THE  CATHOLIC  KELIGION 

sweetly'    (Wisd.  viii.  1). — Example:   Deliverance  of  the  Jews 
through  Esther. 

54.  What  do  we  call  this  supreme  care  of  God  in  pre- 
serving and  governing  the  world? 

His  Divine  Providence. 

55.  But  if  God  orders  and  directs  all  things  in  the 
world,  why,  then,  is  there  so  much  evil  done?  Does  He 
will  it? 

No,  God  wills  not  the  evil;  but  He  permits  it,  1.  Be- 
cause He  has  created  man  free;  and  2.  Because  He 
knows  also  how  to  turn  evil  into  good. 

Examples :  The  history  of  Joseph  in  Egypt :  '  You  thought 
evil  against  me;  but  God  turned  it  into  good'  (Gen.  1,  20). 
Thus  God,  the  Almighty,  turned  even  the  murder  of  our  Savi- 
our by  the  Jews  to  the  salvation  of  the  world,  and  the  impeni- 
tence of  the  same  Jews  to  the  conversion  of  the  heathens.  And 
thus  He  still  avails  Himself  every  day  of  the  designs  of  the 
wicked  in  order  to  glorify  His  Church;  'for  there  is  no  wisdom, 
there  is  no  prudence,  there  is  no  counsel  against  the  Lord' 
(Prov.  xxi.  30). 

56.  And  if  God  takes  care  of  all  things,  why  are  we 
subject  to  so  many  sufferings? 

1.  That  the  sinner  may  acknowledge  the  chastisement 
of  God  and  mend  his  ways,  and  not  perish  for  ever ;  and 
2.  That  the  just  man  may  be  more  and  more  purified, 
and  more  abound  in  merits,  and  thus  obtain  a  greater 
reward  in  Heaven. 

1.  Examples:  The  brothers  of  Joseph:  'We  deserve  to  suffer 
these  things,  because  we  have  sinned  against  our  brother'  (Gen. 
xlii.  21),  Manasses  (2  Paral.  xxxiii.)  ;  Jonas  (Jonas  ii.).  2. 
*  Gold  and  silver  are  tried  in  the  fire,  but  acceptable  men  in  the 
furnace  of  humiliation'  (Ecclus.  ii.  5).  'Blessed  are  ye  when 
they  shall  revile  you,  and  persecute  you,  and  speak  all  that  is 
evil  against  you,  untruly,  for  my  sake.  Be  glad  and  rejoice, 
for  your  reward  is  very  great  in  Heaven'   (Matt.  v.  11,  12). 

57.  But  why  does  God  often  permit  the  wicked  to 
|)rosper,  whilst  evil  befalls  the  good? 

1.  Because  He  will  not  only  deter  the  sinner  from  his 
«vil  ways  by  punishment,  but  will  also  win  him  by  bene- 


CATECHISM  OF  THE   CATHOLIC  EELIGION       97 

fits;  2.  Because  He  reserves  to  Himself  to  punish  the 
wicked,  and  to  reward  the  good,  especially  in  eternity; 
and  3.  Because  He  will  not  even  leave  the  little  good 
which  the  wicked  may  do  entirely  unrewarded,  and, 
therefore,  as  He  cannot  reward  it  in  the  next  world  on 
account  of  their  impenitence.  He  will  reward  it  here  be- 
low. 

1.  'What  is  there  that  I  ought  to  do  more  to  my  vineyard 
that  I  have  not  done  to  it?  Was  it  that  I  looked  that  it  should 
bring  forth  grapes,  and  it  hath  brought  forth  wild  grapes?' 
(Isai.  V.  4).  2.  'The  Lord  patiently  expecteth,  that  when  the 
day  of  judgment  shall  come,  He  may  punish  them  in  the  fulness 
of  their  sins'  (2  Mach,  vi.  14).  3.  'Woe  to  you  that  are  rich; 
for  you  have  your  consolation;  that  is,  your  reward  here  in  this 
world'  (Luke  vi.  24). — Example:  Achab:  'Because  Achab 
hath  humbled  himself  for  my  sake,  I  will  not  bring  the  evil  in 
his  days'   (3  Kings  xxi.  29). 

58.  How  ought  we  to  receive  the  sufferings  that  come 
upon  us? 

We  ought  to  receive  them  as  graces  of  God ;  for  ^  whom 
the  Lord  loveth  He  chastiseth  '^  (Hebr.  xii.  6)  ;  and  ^  be- 
fore he  be  glorified,  it  [his  heart]  is  humbled'  (Prov. 
xviii.  12). 

^ '  For  it  is  a  token  of  great  goodness  when  sinners  are  not 
suffered  to  go  on  in  their  ways  for  a  long  time,  but  are  pres- 
ently punished'    (2  Mach.  vii.  13). 

Application.  '  Cast  all  your  care  upon  the  Lord,  for 
He  hath  care  of  you'  (1  Pet.  v.  7).  *  Behold  the  birds 
of  the  air,  for  they  neither  sow,  nor  do  they  reap,  nor 
gather  into  barns,  and  your  Heavenly  Father  feedeth 
them.  Consider  the  lilies  of  the  field,'  etc.  (Matt.  vi.  26- 
33).  Take  willingly  everything  that  is  disagreeable  to 
you  as  coming  from  the  hand  of  God :  ^  As  it  hath  pleased 
the  Lord,  so  is  it  done ;  blessed  be  the  name  of  the  Lord  ' 
(Job  i.  21)  ;  and  never  be  so  rash  as  to  complain  of  the 
dispensations  of  God.  Whatever  may  come,  '  To  them 
that  love  God,  all  things  work  together  unto  good ' 
(Rom.  viii.  28.). 


•98       CATECHISM  OF  THE  CATHOLIC  EELIGION 

§  4.  On  the  Angels. 

59.  Has  God  created  nothing  else  but  the  visible 
world? 

God  has  also  created  an  invisible  world — namely  in- 
numerable spirits  called  Angels  (Dan.  vii.  10). 

The  Angels  are  divided  into  nine  different  Orders  or  Choirs — 
namely,  Angels,  Archangels,  Virtues,  Powers,  Principalities, 
Dominations,  Thrones,  Cherubim,  and  Seraphim  (Col.  i.  16; 
Eph.  i.  21;  i^zech.  x.;  Isai.  vi.  2). 

60.  In  what  state  were  the  Angels  when  God  had 
created  them? 

They  were  all  good  and  happy,  and  endowed  with  ex- 
•cellent  gifts. 

61.  Did  the  Angels  all  remain  good  and  happy? 

N'o,  many  rebelled  against  God;  therefore  they  were' 
■cast  away  from  Him  for  ever,  and  hurled  into  he^L 

'  God  spared  not  the  Angels  that  sinned,  but  delivered  them, 
drawn  down  by  infernal  ropes  to  the  lower  hell,  unto  torments' 
(2  Pet.  ii.  4;  comp.  Jude  vi.). 

62.  How  has  God  rewarded  the  Angels  that  remained 
iaithful? 

He  has  rewarded  them  with  eternal  happiness,  which 
•consists  in  seeing  and  possessing  Him  everlastingly. 

'  Their  Angels  in  Heaven  always  «ee  the  face  of  my  Father 
who  is  in  Heaven'   (Matt,  xviii.  10). 

63.  How  are  the  good  Angels  affected  towards  us? 

The  good  Angels  love  us ;  therefore  they  protect  us  in 
soul  and  body,  pray  for  us,  and  exhort  us  to  do  good. 

'  He  hath  given  His  Angels  charge  over  thee,  to  keep  thee  ir 
all  thy  ways'  (Ps.  xe.  11). — Examples:  Agar,  Lot,  Tobias, 
Judas  Machabeus  (2  Mach.  x.  29,  30)  ;  Peter  in  prison;  Corne- 
lius the  centurion. 

64.  How  do  we  call  those  Angels  who  are  particularly 
given  to  man  for  his  protection? 

Guardian  Angels. 

65.  What  is  our  duty  towards  our  Guardian  Angels? 


CATECHISM  OF  THE  CATHOLIC  RELIGION       ^3 

We  must  venerate  them  with  great  devotion,  be  thank*' 
ful  to  them,  and  readily  follow  their  admonitions. 

'Behold  I  will  send  my  Angel,  who  shall  go  before  thee/ 
Take  notice  of  him,  and  hear  his  voice,  and  do  not  think  him 
one  to  be  contemned'   (Exod.  xxiii.  20,  21). 

66.  How  are  the  fallen  or  wicked  Angels  afifected 
towards  us? 

The  wicked  Angels,  through  hatred  and  envy,  lay 
snares  for  us,  in  order  to  injure  us  in  soul  and  body,  and, 
by  enticing  us  to  sin,  to  plunge  us  into  eternal  perdition. 

'Your  adversary  the  devil,  as  a  roaring  lion,  goeth  about 
seeking  Avhom  he  may  devour'  (1  Pet.  v.  8). — Examples:  Eve, 
Job,  Sara,  the  demoniacs,  Judas.  See  also  Luke  viii.  12,  and 
Apoc.  xii. 

67.  Why  does  God  permit  the  wicked  Angels  to  lay 
snares  for  us? 

He  permits  it  because  He  knows  how  to  make  their 
snares  serve  unto  His  own  honor  and  to  the  salvation  of 
men. 

'And  they  talked  among  themselves,  saying:  "What  word  is 
this,  for  with  authority  and  power  He  [Jesus]  commandeth  the 
unclean  spirits,  and  they  go  out?  And  the  fame  of  Him  was 
published  into  every  place  of  the  country'  (Luke  iv.  36,  37). 
'And  the  people  with  one  accord  were  attentive  to  those  things 
which  were  said  by  Philip,  hearing  and  seeing  the  miracles 
which  he  did.  For  many  of  them  had  unclean  spirits,  who,  cry 
ing  with  a  loud  voice,  went  out'   (Acts  viii.  6,  7). 

68.  What  must  we  do  on  our  part,  in  order  that  th© 
snares  of  the  wicked  Angels  may  serve  to  our  salvation? 

We  must  fight  against  them  full  of  faith  and  confi- 
dence, making  use  at  the  same  time  of  the  arms  of 
prayer,  and  availing  ourselves  of  the  blessings  sanctioned 
by  the  Church ;  and  we  must  firmly  resist  all  temptations- 
to  evil. 

'For  our  wrestling  is  not  [only]  against  flesh  and  blood;  but 
against  the  spirits  of  wickedness  in  the  high  places,  t.  e,,  in  the- 
air'  (Eph.  vi.  12).  'In  all  things  taking  the  shield  of  faith, 
wherewith  you  may  be  able  to  extinguish  all  the  fiery  darts  of 
the  most  wicked  one'  (Eph.  vi.  16).    'Resist  the  devil,  and  h9 


100    CATECHISM  OF  THE  CATHOLIC  RELIGION 

will  fly  from  you'   (James  iv.  7). — Example:  Tobias  and  Sara 
(Tob.  vi.  16-19,  and  viii.  4-10). 

Application.  Beware  of  being  like  the  evil  spirits  by 
sinning,  or  of  being  even  their  accomplice  in  seducing 
others  to  sin.  Imitate  the  good  Angels;  be  innocent, 
docile,  pious,  devout,  and  always  ready  to  promote  the 
welfare  of  your  neighbor.  Daily  venerate  your  Guardian 
Angel,  and  recommend  yourself  to  him  in  all  dangers  of 
soul  and  body.     (Feast  of  the  Holy  Guardian  Angels.) 

§  5.  Man  and  his  Fall. 
(See  Short  History  of  Revealed  Religion,  l,  2.) 

69.  How  did  God  make  the  first  man,  Adam? 

God  formed  a  body  of  the  slime  of  the  earth,  and 
breathed  an  immortal  soul  into  it ;  and  the  first  man  was 
made  (Gen.  ii.  7). 

70.  How  did  God  distinguish  man  at  his  creation  from 
all  other  creatures? 

By  creating  him  to  His  own  image  (Gen.  i.  27). 

71.  How  was  the  first  man  the  image  of  God? 

By  this :  that  he  was  endowed  with  natural  and  super- 
natural gifts,  which  made  him  resemble  God. 

72.  In  what  do  the  *  natural*  gifts  consist? 
Especially  in  this  :  that  the  human  soul  is  an  immortal 

spirit,  endowed  with  understanding  and  free  will. 

73.  In  what  do  the  *  supernatural '  gifts  consist? 

Especially  in  this:  1.  That  the  first  man  possessed 
sanctifying  grace,  and  together  with  it  the  sonship  of 
God,  and  the  right  of  inheriting  the  kingdom  of  Heaven ; 
2.  That  in  him  the  senses  never  rebelled  against  reason; 
and  3.  That  he  was  never  to  be  subjected  to  hardships 
and  sufferings,  nor  to  death. 

74.  Why  are  the  latter  called  supernatural  gifts? 
They  are  called  supernatural  gifts  because  they  do  not 

belong  to  our  nature,  but  are  extraordinary  and  free 
gifts  of  God. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     101 

75.  Did  our  first  parents  receive  this  Divine  free  gift 
for  themselves  alone? 

They  received  it  also  for  all  their  descendants;  and 
therefore,  according  to  God's  dispensation,  not  only  their 
natural,  but  also  their  supernatural  gifts  were  to  descend 
to  the  whole  human  race. 

76.  On  what  condition  did  they  receive  these  super- 
natural gifts  for  themselves  and  their  descendants? 

On  condition  that  they  should  remain  faithful  and 
obedient  to  God  (Gen.  ii.  17). 

77.  Did  our  first  parents  observe  this  condition? 

No;  they  fell  into  sin  (Gen.  iii.  6). 

78.  What  was  the  sin  of  Adam? 

The  sin  of  Adam  was  a  sin  of  pride  and  grave  disobedi« 
ence. 

79.  Was  this  transgression  a  grievous  sin? 

Yes,  it  was  a  very  grievous  sin ;  for  though  they  were 
filled  with  the  knowledge  of  God,  yet  they  believed  the 
perpent  (which  is  the  devil,  Apoc.  xx.  2)  more  than 
God,  rebelled  against  Him,  and  wanted  to  be  like  God 
(Gen.  iii.). 

80.  What  punishment  came  upon  Adam  and  Eve? 

1.  They  forfeited  all  their  supernatural  gifts,  and  at 
the  same  time  were  also  weakened  in  the  faculties  of 
their  souls;  2.  They  were  expelled  from  Paradise,  in 
which  God  had  placed  them ;  and  3.  They  became  liable 
to  eternal  damnation. 

81.  Did  our  first  parents  lose  these  supernatural  gifts 
for  themselves  only? 

No;  as  by  their  obedience  they  would  have  preserved 
them  not  only  for  themselves,  but  for  all  their  descend- 
ants, so  by  their  disobedience  they  lost  them  not  only  for 
themselves,  but  also  for  us  all,  and  have  thereby  plunged 
the  whole  human  race  into  the  greatest  misery. 


102    CATECHISM  OF  THE  CATHOLIC  EELIGION 

82.  In  what  does  the  misery  consist  into  which  out 
first  parents  have  plunged  the  whole  human  race? 

In  this:  that  sin,  with  its  fatal  consequences,  has 
passed  from  Adam  to  all  mankind,  insomuch  that  we 
now  all  come  into  this  world  infected  with  sin. 

'By  one  man  sin  entered  into  this  world,  and  by  sin  death; 
and  so  death  passed  upon  all  men,  in  whom  all  have  sinned' 
(Rom,  V.  12).  'Behold,  I  was  conceived  in  iniquities;  and  in 
sins  did  my  mother  conceive  me'  (Ps.  i.  7).  The  Blessed  Virgin. 
Mary  alone  was,  by  a  particular  grace  and  privilege,  perfectly 
preserved,  through  the  merits  of  Jesus  Christ,  not  only  from  all 
actual  sin,  but  also  from  every  stain  of  original  sin.  This  privi- 
lege is  called  the  Immaculate  ConeeptioUj  which  was  defined  as 
a  dogma  of  faith  by  Pope  Pius  IX  8  December  1854.  The 
modern  devotion  to  the  Miraculous  Shrine  at  Lourdes  is  closely 
associated  with  this  doctrine.  By  decree  of  the  First  Council 
of  Baltimore  in  1846  the  Immaculate  Conception  was  chosen  as 
the  Patronal  Feast  of  the  United  States. 

83.  What  do  we  call  this  sin  in  which  we  are  all  born? 

We  call  it  Original  Sin,  because  we  have  not  actually 
committed  it,  but  have  inherited  it  from  our  first 
parents,  who  were  the  origin  or  source  of  all  mankind. 

84.  Is  original  sin,  though  not  actually  committed  by 
us,  nevertheless  truly  sin? 

Yes,  it  is  the  death  of  the  soul — it  is  truly  and  prop- 
erly sin  (Counc.  of  Trent,  Sess.  V.). 

Owing  to  the  sin  of  Adam,  the  entire  human  race  lost  its 
original  sanctity  and  righteousness — i.e.,  sanctifying  grace — 
and  all  the  supernatural  gifts  which  were  intended  for  it.  '  We 
all  were  by  nature  children  of  wrath,'  because  ^ we  were  dead  in 
sin'   (Eph.  ii.  3). 

85.  What  fatal  consequences  have,  with  original  sin, 
passed  to  all  men? 

1.  Their  disgrace  with  God,  and  at  the  same  time  their 
loss  of  the  sonship  of  God,  and  of  the  right  of  inheriting 
the  kingdom  of  Heaven;  2.  Ignorance,  concupiscence, 
and  proneness  to  evil;  and  3.  All  sorts  of  hardships, 
pains,  calamities,  and  at  last  death. 

1.  See  Eph.  ii.  3.  'Unless  a  man  be  born  again  of  water  and 
the   Holy   Ghost,  he  cannot  enter  into   the  kingdom   of   God' 


CATECHISM   OF   THE   CATHOLIC  RELIGION     103 

(John  iii.  5).  2.  'I  see  another  law  in  my  members,  fighting 
against  the  law  of  my  mind'  (Rom.  vii.  23).  'The  imagination 
and  thought  of  man's  heart  are  jDrone  to  evil  from  his  youth' 
(Gen.  viii.  21).  3.  'Great  labor  is  created  for  all  men,  and  a 
heavy  yoke  is  upon  the  children  of  Adam,  from  the  day  of  their 
birth  until  the  day  of  their  burial'  (Ecclus.  xl.  1).  'God  cre- 
ated man  incorruptible;  but  by  the  envy  of  the  devil  death 
came  into  the  world'  (Wisd.  ii.  23,  27).  This  doctrine  of  Di- 
vine revelation  is  confirmed  by  experience,  and  by  the  sad  his- 
tory of  mankind   (comp.  Eom.  vii.  18-24). 

86.  Did  the  fatal  consequences  of  sin  fall  upon  man 
only? 

The  punishment  of  God  was  also  inflicted  upon  the 
earth,  which  had  been  created  for  man. 

'Cursed  is  the  earth  in  thy  work,'  said  God  to  Adam;  'with 
labor  and  toil  shalt  thou  eat  thereof  all  the  days  of  thy  life. 
Thorns  and  thistles  shall  it  bring  forth  to  thee'  (Gen.  iii.  17, 
18). 

87.  What  would  have  become  of  man,  if  God  had  not 
shown  him  mercy? 

No  one  could  have  received  grace  and  been  saved. 

88.  Why  could  no  one  have  any  more  received  grace  ? 

Because  the  Divine  justice  demanded  a  satisfaction 
adequate  to  the  sin ;  and  no  creature,  but  least  of  all  man, 
who  had  fallen  so  deeply,  was  able  to  give  such  satisfac- 
tion. 

89.  How  did  God  show  mercy  to  man? 

He  promised  him  a  Saviour,  who,  by  a  full  satisfac- 
tion, should  take  sin  away  from  him,  and  regain  for  him 
grace  and  the  right  of  inheriting  the  kingdom  of  Heaven 
(Gen.  iii.  15). 

*  Therefore,  as  by  the  offence  of  one  [Adam]  judgment  came 
unto  all  men  to  condemnation;  so  also  by  the  justice  of  one 
[Christ]  grace  came  unto  all  men  to  justification  of  life;  .  .  . 
that  as  sin  hath  reigned  to  death,  so  also  grace  might  reign  by 
justice  unto  life  everlasting'  (Rom.  v.  IS,  21). 

90.  If  without  the  grace  of  the  Redeemer  no  one  can 
be  saved,  how  then  could  those  who  Uved  before  the 
coming  of  Christ  go  to  Heaven? 


104    CATECHISM  OF  THE  CATHOLIC  EELIGION 

Those  who  lived  before  the  coming  of  the  Eedeemer  of 
the  world  could  not  indeed  enter  Heaven  before  Him; 
but  with  the  grace  which  God  gave  them  on  account  of 
the  Eedeemer  to  come,  they  could  merit  the  kingdom  of 
Heaven,  and  then  enter  into  it  with  Him. 

The  whole  of  the  Old  Testament  bears  witness  of  the  many 
eminent  graces  which  God  gave  to  the  Israelites,  and  to  the  just 
who  lived  under  the  Patriarchal  law.  {Short  Hist,  of  Eevealed 
Bel,  6-19). 

91.  Did  God  give  grace  also  to  the  pagans  for  the  sal- 
vation of  their  souls? 

Yes;  He  manifested  Himself  also  to  the  pagans,  and 
in  many  ways  exhorted  them  to  repentance  and  amend- 
ment : 

1.  By  the  voice  of  conscience;  2.  By  natural  benefits; 
3.  By  His  judgments;  4.  By  extraordinary  men  whom 
He  raised  among  them  or  sent  to  them ;  5.  By  the  Israel- 
ites whom,  with  their  holy  books.  He  dispersed  among 
them;  and  6.  Sometimes  also  by  Angels,  dreams,  won- 
derful apparitions  or  events. 

1.  'Who  [the  Gentiles]  show  the  work  of  the  law  written  in 
their  hearts,  their  conscience  bearing  witness  to  them'  (Eom.  ii, 
15).  2.  'He  left  not  Himself  without  testimony,  doing  good 
from  Heaven,  giving  rains  and  fruitful  seasons,'  etc.  (Acts  xiv, 
16).  3.  Deluge;  punishment  of  Sodom,  of  Egypt,  of  Chanaan, 
and  of  other  places  (compare  Wisd.  xii.  and  xvi-xviii.).  4. 
Job,  Balaam,  Jonas,  Daniel,  etc.  5,  *He  hath  therefore  scat- 
tered you  [Israelites]  among  the  Gentiles,  who  know  not  Him, 
that  you  may  declare  His  wonderful  works,  and  make  them 
known  that  there  is  no  other  almighty  God  besides  Him'  (Tob. 
xiii.  4).  6.  Cornelius,  the  centurion,  was  advised  by  an  Angel 
(Acts  X.  3)  ;  Nabuchodonosor,  by  dreams  (Dan.  ii.  4)  ;  Baltas- 
sar,  by  a  mysterious  hand  (Dan.  v.)  ;  Balaam,  by  an  ass  (Num. 
xxii.  22,  28-30). 

92.  Did  the  Redeemer  come  immediately  after  the  fall 
of  our  first  parents? 

No;  a  long  period  elapsed:  and  meanwhile  mankind 
learned  by  experience  into  what  great  misery  sin  had 
plunged  them,  and  that  no  one  but  God  could  save  them. 


CATECHISM  OF   THE  CATHOLIC  RELIGION"    105 

Application.  My  child,  be  a  beautiful  image  of  God 
and  hate  sin,  which  has  brought  all  evils  into  the  world. 
'  Sin  maketh  nations  miserable  '  (Pro v.  xiv.  34). 

The  Second  Article. 

'And  in  Jesus  Christ,  His  only  Son,  our  Lord.' 

1.  What  does  this  Second  Article  of  the  Creed  teach 
us? 

It  teaches  us  that  the  Eedeemer  whom  God  promised 
and  sent  to  us  is  the  only  Son  of  God,  Jesus  Christ,  our 
Lord. 

2.  What  does  the  name  *  Jesus '  signify? 

The  name  Jesus  signifies  Saviour  or  Redeemer. 
'Thou  shalt  call  His  name  Jesus;  for  He  shall  save  His  peo- 
ple from  their  sins'   (Matt.  i.  21;. 

3.  What  does  the  word  *  Christ'  signify? 

The  word  Christ — in  Hebrew  Messias — signifies 
Anointed. 

4.  Why  is  Jesus  called  the  Anointed? 

Because  in  the  Old  Law  the  prophets,  high-priests,  and 
kings  were  anointed  with  oil,  and  Jesus  is  our  greatest 
Prophet  (Acts  iii.  22),  Priest  (Hebr.  iv.  14),  and  King 
(John  xviii.  37). 

'Jesus  of  Nazareth;  how  God  anointed  Him  with  the  Holy 
Ghost,  and  with  power'  (Acts  x,  38).  The  anointing  of  Jesus 
is  the  plenitude  of  the  Divinity  that  dwells  in  Him. 

5.  Why  is  Jesus  called  our  Prophet,  Priest,  and  King? 

Jesus  is  called,  and  is,  1.  Our  Prophet,  because  He  re- 
vealed the  mysteries  of  God  to  us,  and  taught  us  all  that 
we  are  to  believe,  to  hope,  and  to  do  in  order  to  be  saved ; 
2.  Our  Priest,  because  He  ofi^ered  Himself  for  us  on  the 
Cross,  and  offers  himself  daily  on  the  altar,  and  is  also 
our  mediator  and  intercessor  for  ever  in  Heaven ;  and  3. 
Our  King,  because  He  established  a  spiritual  kingdom 
(the  Church)  of  which  He  is,  and  will  be  through  all 
eternity,  the  Head. 


106     CATECHISM  OF   THE  CATHOLIC  EELIGION 

6.  Why  is  Jesus  Christ  called  the  **  only  Son  of  God"? 

Because  Jesus  Christ,  as  the  Second  Person  of  the 
Most  Blessed  Trinity,  is  the  only  true  and  real  Son  of 
God — i.e.,  Son  of  God  from  eternity,  of  one  nature  and 
substance  with  God  the  Father. 

*  To  which  of  the  Angels  hath  He  said  at  any  time :  Thou  art 
my  Son,  to-day  [ie.,  at  present,  from  eternity]  have  I  begotten 
thee'  (Hebr.  i.  5).  The  Catholic  Church  has,  in  the  OEcumeni- 
cal  Council  of  Nice,  expressed  this  fundamental  doctrine  of  the 
Christian  Eeligion,  ^respecting  the  one  nature  and  substance  of 
Jesus  Christ  with  God  the  Father,'  in  the  following  terms:  *I 
believe  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God, 
and  born  of  the  Father  before  all  ages;  God  of  God,  Light  of 
Light,  true  God  of  true  God;  begotten,  not  made;  consuhstan- 
tial  with  the  Father,  by  whom  all  things  were  made.' 

7.  Are  we  not,  then,  also  children  of  God? 

Yes,  we  are  children  of  God,  but  not  by  nature  and 
from  all  eternity ;  we  are  only  children  adopted  by  grace. 

'As  many  as  received  Him,  He  gave  them  power  to  be  made 
the  sons  of  God'  (John  i.  12). 

8.  Why  is  Jesus  Christ  called  "  Our  Lord  "? 

Jesus  Christ  is  called,  and  is,  our  Lord,  1.  As  God, 
because,  being  one  with  the  Father,  He  is,  like  Him, 
Lord  and  Creator  of  Heaven  and  earth ;  and  2.  As  Man, 
because,  in  the  human  nature.  He  has  redeemed  us,  and 
therefore  bought  us,  with  His  Blood,  as  His  property ;  ^ 
and  because,  in  the  same  nature.  He  will  be  one  day  our 
Judge,-  and  our  Head  and  King  through  all  eternity.^ 

1  'For  you  are  bought  with  a  great  price '(1  Cor.  vi.  20).  ^'It 
is  He  who  was  appointed  by  God,  to  be  judge  of  the  living  and 
of  the  dead'  (Acts  x.  42).  ^'And  He  [God]  hath  subjected  all 
things  under  His  feet,  and  hath  made  Him  Head  over  all  this 
Church'  (Eph.  i.  22). 

Application.  Constantly  cherish  the  most  ardent  love 
and  devotion  to  Jesus,  ^  in  whose  name  every  knee  should 
bow,  of  those  that  are  in  Heaven,  on  earth,  and  under 
the  earth'  (Philip,  ii.  10).  Often  invoke,  with  the 
greatest  veneration  and  confidence,  this  Holy  Name,  es- 
pecially in  times  of  temptation.    Take  a  delight  in  using 


CATECHISM  OF  THE  CATHOLIC  RELIGION     107" 

this  beautiful  form  of  salutation :  ^  Praised  be  Jesus 
Christ  for  evermore.  Amen/  (Feast  of  the  Holy 
Name  of  Jesus.) 

This  mode  of  saluting  one  another  is  quite  common  in  Ger- 
many and  Switzerland.  An  indulgence  of  one  hundred  days 
'las  been  granted  by  Sixtus  V.  in  1587,  and  by  Benedict  XIII. 
in  1728,  to  those  who  salute  each  other,  the  one  saying,  'Praised 
be  Jesus  Christ, '  and  the  other  answering,  *  Amen, '  or  '  For 
evermore,  Amen. '  To  those  who  have  generally  used  this  form 
of  salutation  during  their  life  a  Plenary  Indulgence  is  granted 
at  the  hour  of  death.  The  same  indulgences  are  imparted  to 
those  who  teach  others  this  holy  practice. 

§  1.  Jesus  Christ  the  Promised  Messias. 

g.  How  do  we  know  that  Jesus  Christ  is  the  *  Messias' 
or  *  Redeemer'  promised  by  God? 

We  know  it  because  in  Him  has  been  fulfilled  all  that 
the  prophets  have  foretold  of  the  Eedeemer,  as  may  be 
seen  in  the  Ufe  and  sufferings  of  Christ.  (On  the  proph- 
ets see  Short  Hist,  of  Revealed  Eel.,  17.) 

10.  What  have  the  prophets  foretold  of  the  Messias? 

1.  The  time  of  His  coming,  the  circumstances  of  His 
birth,  of  His  life.  Passion,  and  death;  2.  His  Eesurrec- 
tion  and  Ascension,  and  the  sending  down  of  the  Holy 
Ghost ;  3.  The  destruction  of  Jerusalem,  which  happened 
after  His  death ;  the  rejection  of  the  Jews,  and  the  con- 
version of  the  Gentiles ;  and  4.  The  founding,  spreading, 
and  duration  of  His  Church. 

11.  How  did  they  indicate  the  time  of  His  coming? 

The  Prophet  Daniel  (ix.  24,  etc.)  foretold  that  not 
^uite  seventy  weeks  of  years — i.e.,  490  years — should 
elapse  from  the  time  when  it  was  commanded  that  Jeru- 
salem should  be  rebuilt,  until  the  death  of  Christ;  2. 
Jacob  prophesied  that  at  the  time  of  the  coming  of  the 
Messias  the  sceptre  should  have  been  taken  away  from 
Juda.  Others  again  foretold  that  then  tlie  Temple  of 
Jerusalem  should  still  exist,  and  the  world  be  in  great 


108     CATECHISM  OF  THE   CATHOLIC  RELIGION 

expectation.  And  all  this  was  exactly  fulfilled  in  Jesus 
{Short  Hist,  of  Revealed  Rel.,  8  and  18). 

12.  What  did  they  prophesy  of  His  birth? 

That  He  should  be  born  at  Bethlehem  of  a  Virgin,  of 
the  tribe  of  Juda  and  family  of  David,  and  should  be 
adored  by  kings  from  distant  countries  (Isai.  vii.  14,  xi. 
1,  and  Ix.  6;  Mich.  v.  2;  Ps.  Ixxi.  10). 

13.  What  account  do  they  give  us  of  His  Ufe? 

They  give  us  an  account  of  His  public  teaching,  of  His 
miraculous  cures,  of  His  forbearing  charity  and  meek- 
ness, of  His  entering  into  Jerusalem  upon  an  ass,  etc. 
(Isai.  Ixi.  and  xxxv.  3,  etc.;  Zach.  ix.  9). 

14.  What  do  they  relate  of  His  Passion  and  death? 
They  relate  almost  all,  even  the  least  circumstances; 

for  example,  that  they  would  sell  Him  for  thirty  pieces  of 
silver,  strike  Him,  pull  out  His  hair,  spit  in  His  face, 
give  Him  gall  and  vinegar  to  drink,  pierce  His  hands 
and  feet,  and  cast  lots  for  His  garment;  that  those  who 
should  see  Him  would  mock  Him,  and  wag  their  heads, 
saying :  ^  He  hoped  in  the  Lord,  let  Him  deliver  Him ' 
(Zach.  xi.  12,  13 ;  Isai.  1.  6 ;  Ps.  xxi.  7,  etc.,  and  Ixviii. 
22). 

The  prophets  did  indeed  promise  a  great  King,  but  not  a 
king  of  this  world,  as  the  Jews  are  still  expecting;  otherwise 
they  would  not  have  described  Him  as  *a  man  of  sorrows'  (Isai. 
liii.  3,  4),  nor  called  him  the  'reproach  of  men,  and  the  out- 
cast of  the  people'  (Ps.  xxi.  7)  ;  but  a  King  of  a  spiritual  and 
supernatural  kingdom  of  God  (the  Church),  which  was  indeed 
to  begin  and  spread  on  earth,  but  is  to  be  consummated  only  in 
Heaven,  and  to  last  for  ever. 

15.  What  do  they  say  of  His  Resurrection  and  Ascen- 
sion, and  of  His  sending  down  the  Holy  Ghost? 

They  say  that  His  sepulchre  shall  be  glorious,  and  that 
He  shall  not  see  corruption,  but  shall  mount  above  the 
Heaven  of  heavens,  and  pour  out  His  Spirit  upon  all 
flesh  (Ps.  XV.  10,  and  Ixvii.  19,  34;  Isai.  xi.  10;  Joel  ii. 
28,  29). 


CATECHISM  OF  THE  CATHOLIC  RELIGION     109 

1 6.  What  did  the  prophets  foretell  of  the  destruction 
of  Jerusalem  and  of  the  rejecting  of  the  Jews? 

1.  After  the  Messias  shall  have  been  slain,  a  people 
with  their  leader  shall  come,  and  destroy  Jerusalem  and 
the  Temple,  and  the  desolation  shall  continue  even  to  the 
consummation,  and  to  the  end ;  2.  The  Jews,  blinded,  re- 
jected, dispersed  among  all  nations,  shall  have  no  longer 
a  sacrifice  nor  a  temple;  however,  they  shall  not  be  ex- 
tirpated by  God,  but  the  remnant  may  be  saved  at  the  end 
of  the  world  (Dan.  ix.  26,  27;  Ps.  Ixviii.  24-26  and  108; 
Isai.  X.  21,  and  lix.  20). 

(How  this  was  accomplished,  see  Short  Hist,  of  Bevealed 
Bel,  31.) 

17.  What  did  they  prophesy  of  the  conversion  of  the 
Gentiles,  and  of  the  foundation,  spreading,  and  duration 
of  the  Church? 

All  that  we  see  already  accomplished,  or  being  accom- 
plished. They  prophesied,  1.  That  the  Messias  shall  be 
the  light  of  the  Gentiles,  and  that  all  nations  of  the 
earth  shall  be  blessed  in  Him  (Gen.  xxii.  18;  Ps.  Ixxi. ; 
Isai.  xlii.  6,  etc.)  ;  and  2.  That  He  shall  establish  a  new 
sacrifice  and  a  new  priesthood,  and  found  a  kingdom  of 
God,  that  shall  reach  from  sea  to  sea  to  the  end  of  the 
earth,  and  shall  never  be  destroyed,  but  stand  for  ever 
(Mai.  i.  11;  Isai.  Ixvi.  21;  Jer.  iii.  15;  Zach.  ix.  10; 
Dan.  ii.  44,  and  vii.  14,  etc.). 

18.  Did  the  prophets  prophesy  long  before  the  coming 
of  Christ? 

Malachias,  the  last  of  the  prophets,  prophesied  four 
hundred  and  fifty  years  before  Christ. 

19.  Were  their  prophecies  also  known  long  before 
Christ? 

Yes;  they  had  already  been  written  many  centuries 
before  Christ,  and  were  preserved  and  read  by  the  Jews 
as  Divine  writings ;  they  were  also  translated  into  other 
languages,  and  snread  among  the  pagan  nations. 


110    CATECHISM  OF  THE  CATHOLIC  RELIGION 

20.  Did  not  also  Christ  and  the  Apostles  appeal  to  the 
testimony  of  the  prophets? 

Yes ;  Christ  and  the  Apostles  proved  to  the  Jews  from 
the  writings  of  the  prophets  that  the  Messias  was  come, 
and  that  He  Himself — Jesus  of  Nazareth — was  the  Mes- 
sias. 

'Search  the  Scriptures,'  said  Jesus  to  the  Jews,  'and  the 
same  are  they  that  give  testimony  of  me'  (John  v.  39).  He 
convinced  also  the  unbelieving  Disciples  from  the  prophets 
(Luke  xxiv.  25-27,  and  xliv.  47).  St.  Peter  convinced  by  the 
prophecies  the  three  thousand  and  the  five  thousand  who  were 
baptized  (Acts  ii.  and  iii.).  St.  Paul  piotested  before  King 
Agrippa,  saying:  'Being  aided  by  the  help  of  God,  I  stand 
unto  this  day,  witnessing  both  to  small  and  great,  saying  no 
other  thing  than  those  which  the  prophets  and  Moses  did  say 
should  come  to  pass'  (Acts  xxvi.  22).  The  Evangelists,  in  their 
narrative,  always  refer  to  the  prophets.  It  is  also  said  of 
Apollo:  'With  much  vigor  he  convinced  the  Jews  openly,  show- 
ing by  the  Scriptures  that  Jesus  is  the  Christ' — i.e.,  the  Prom- 
ised Messias  (Acts  xviii.  28). 

21.  Do  we  see  nothing  else  fulfilled  in  Christ  but  the 
prophecies? 

We  see  also  in  Him  the  fulfilment  of  all  the  Figures 
by  which  the  deeds  and  sufferings  of  the  Messias  were 
indicated  many  centuries  before. 

22.  Which  are  the  most  remarkable  Figures  of  the 
Messias? 

1.  His  Passion  and  Death  were  prefigured  by  Abel, 
Isaac,  Joseph,  David,  the  Paschal  Lamb,  the  Propitiatory 
Sacrifice,  and  the  Brazen  Serpent;  2.  His  Priesthood 
chiefly  by  Melchisedech ;  3.  His  office  of  Prophet  and  Me- 
diator by  Moses;  4.  His  Resurrection  by  Jonas  in  the 
whale's  belly;  and  5.  His  Church  and  the  Holy  Sacra» 
ments  by  the  Ark,  the  Red  Sea,  the  Manna,  and  the 
Temple  with  its  various  appurtenances  and  sacrificea 
(Hebr.  ix.). 

Application.  How  happy  you  are  to  know  and  possess 
the  promised  Saviour  of  the  world,  for  whom  the  holy 
Patriarchs  sighed  so  long  and  so  ardently !    May  He  al- 


CATECHISM  OF  THE   CATHOLIC  EELIGION     111 

ways  find  in  your  heart  a  dwelling  agreeable  to  Him! 
Endeavor,  therefore,  at  all  times,  and  especially  during 
the  holy  season  of  Advent,  to  prepare  it  well  for  Him. 

§  2.  Jesus  Christ,  true  God. 

23.  Whence  do  we  know  that  Jesus  Christ  is  the  Son 
of  God,  and  true  God? 

We  know  it,  1.  From  the  prophecies;  2.  From  the  tes- 
timony of  His  Heavenly  Father;  3.  From  His  own  testi- 
mony; 4.  From  the  teaching  of  the  Apostles;  and  5. 
From  the  doctrine  of  the  Catholic  Church. 

24.  What  do  the  prophets  say? 

They  call  the  promised  Redeemer :  ^  God,  God  with  us, 
the  Saint  of  Saints,  the  Wonderful,  the  Father  of  the 
world  to  come^  (Isai.  vii.  14,  and  ix.  6;  Dan.  ix.  24). 
Isaias  (xxxv.  4)  says  of  Him:  ^  God  Himself  will  come 
and  will  save  you  ^;  and  Jeremias  (xxiii.  6)  sa^'s:  '  This 
is  the  name  that  they  shall  call  Him,  The  Lord,  our  Just 
One.^ 

25.  What  is  the  testimony  of  His  Heavenly  Father? 
At  the  Baptism  of  Christ  in  the  Jordan,  and  at  His 

Transfiguration  on  Mount  Thabor,  a  voice  from  Heaven 
was  heard,  saying:  ^  This  is  my  Beloved  Son.  in  whom  I 
am  well  pleased'  (Matt.  iii.  17,  and  xvii.  5). 

26.  What  is  the  testimony  of  Christ? 

Christ,  1.  Testified  that  He  is  the  Son  of  God,  and 
true  God,  like  His  Father;  2.  He  confirmed  His  testi- 
mony by  the  holiness  of  His  life,  as  well  as  by  miracles 
and  prophecies;  and  3.  He  sealed  it  with  His  death. 

'  I  and  the  Father  are  one.  Believe  that  the  Father  is  in  me, 
and  I  in  the  Father'  (John  x.  30,  38).  'He  that  seeth  me, 
seeth  the  Father  also'  (John  xiv.  9).  *  All  things  whatsoever 
the  Father  hath,  are  mine'  (John  x^'i.  15).  'What  things  he 
[the  Father]  doth,  these  the  Son  also  doth  in  like  manner. 
For  as  the  Father  raiseth  up  the  dead,  and  giveth  life,  so  the 
Son  also  giveth  life  to  whom  He  will ;  that  all  men  may  honor 
the  Son,  as  they  honor  the  Father'  (John  v.  19,  21,  23). 
'Amen,  amen  I  say  to  you,  before  Abraham  was  made,  I  am* 


112     CATECHISM  OF  THE  CATHOLIC  EELIGION 

(John  viii.  58,  etc.).  When  Peter  said  to  Jesus:  'Thou  art 
Christ,  the  Son  of  the  living  God'  (Matt..xvi.  16)  ;  and  Thomas 
said  to  Him:  'My  Lord  and  my  God '(John  xx,  28),  our  Saviour 
confirmed  the  faith  and  the  declaration  of  both  the  Apostles. 

27.  What  are  miracles? 

Miracles  are  such  extraordinary  works  as  cannot  be 
done  by  natural  powers,  and  "require  for  their  perform- 
ance the  Omnipotence  of  God. 

28.  Which  are  the  principal  miracles  wrought  by  Christ? 

He  changed  water  into  wine ;  with  five  loaves  He  filled 
several  thousands;  with  one  word  He  calmed  the  winds 
and  the  waves,  cured  diseases  of  all  sorts,  cast  out  devils, 
and  raised  the  dead  to  life.  When  He  died,  all  nature 
mourned;  three  days  after  His  death,  He  rose  again 
from  the  grave,  and  forty  days  later  He  ascended  into 
Heaven  in  the  sight  of  His  Disciples. 

The  miracles  of  Jesus  were  such  that  all  Judea  must  have 
known  whether  they  had  been  really  wrought  or  not;  and  thou- 
sands, nay,  millions  of  people  have  given  up  all  they  possessed, 
even  their  lives,  in  testimony  of  their  belief  in  these  miracles. 

29.  How  do  these  miracles  prove  the  Divinity  of 
Christ? 

They  prove,  1.  That  when  Christ  said  that  He  is  the 
Son  of  (^od.  He  spoke  the  truth,  since  God  cannot  pos- 
sibly confirm  a  lie  by  miracles ;  and  2.  That  Christ  pos- 
sessed Divine  power,  since  of  Himself  He  wrought  mira- 
cles. 

1.  *If  you  will  not  believe  me  [my  words],  believe  my  works, 
that  you  may  know  and  believe  tliat  the  Father  is  in  me,  and  I 
in  the  Father'  (John  x.  38).  2.  'What  things  soever  the  Father 
doth,  these  the  Son  also  doth  in  like  manner  ....  For  as  the 
Father  raiseth  up  the  dead,  and  giveth  life,  so  the  Son  also 
giveth  life  to  whom  He  will'  (John  v.  19,  21). 

30.  How  did  Jesus  confirm  the  doctrine  of  His  Divinity 
by  prophecies? 

By  this:  that  He  foretold  many  things  which  God 
alone  could  know;  for  instance,  His  betrayal  by  Judas, 


CATECHISM  OF  THE  CATHOLIC  RELIGION    11'^ 

and  His  denial  by  Peter ;  the  manner  of  His  death ;  His 
resurrection;  His  ascension,  etc. 

31.  Which  prophecies  of  Christ  do  we  still  see  being 
accompUshed? 

These,  for  instance:  1.  That  the  Gospel  shall  be 
preached  in  the  whole  world  (Matt.  xxiv.  14) ;  2.  That 
the  gates  of  hell  shall  not  prevail  against  the  Church 
(Matt.  xvi.  18)  ;  and  3.  That  of  the  Temple  of  Jerusa- 
lem there  shall  not  be  left  a  stone  upon  a  stone  (Mark 
xiii.  2). 

With  a  view  to  falsify  the  prediction  of  our  Lord  and  of  the 
prophets,  the  Apostate  Emperor  Julian  resolved,  in  353,  to  re- 
build the  Temple  of  Jerusalem.  Full  of  joy,  the  Jews  came  in 
great  haste  from  all  countries,  set  to  work,  and  cleared  away 
the  rubbish  of  the  old  Temple,  insomuch  that  not  one  stone  was 
left  upon  another.  But  when  they  were  going  to  commence  the 
building,  terrible  flames  flashed  out  of  the  ground,  which  partly 
killed  the  workmen,  and  partly  put  them  to  flight.  This  oc- 
curred at  each  fresh  attempt  that  was  made,  until  they  gave 
up  their  undertaking.  This  miracle  is  attested  by  contempo- 
rary pagan  as  well  as  Christian  writers. 

32.  How  did  Jesus  seal  the  doctrine  of  His  Divinity 
with  His  death? 

When  the  High  Priest  adjured  Him  in  the  name  of  the 
living  God,  He  solemnly  confessed  that  He  was  '  the 
Christ,  the  Son  of  God,  and  that  they  shall  see  Him  sit- 
ting on  the  right  hand  of  the  power  of  God,  and  coming 
in  the  clouds  of  Heaven ' ;  and,  on  account  of  this  con- 
fession. He  suffered  death  (Matt.  xxvi.  63,  64;  John 
xix.  7). 

As  it  would  be  the  most  grievous  sin  falsely  to  pretend  to  be 
God,  so  it  is  the  greatest  dishonor  to  Jesus  Christ  not  to  give 
credit  to  His  declaration  that  He  is  God. 

33.  What  do  the  Apostles  teach  of  Jesus  Christ? 

The  Apostles  explicitly  teach,  1.  That  Jesus  Clirist  is 
true  God;  2.  That  He  possesses  all  the  fulness  of  the 
Godhead,  and  the  infinite  perfections  of  God;  and  3» 
That  all  creatures  should  adore  Him. 


114    CATECHISM  OF  THE  CATHOLIC  EELIGION 

1.  'We  know  that  the  Son  of  God  is  come.  This  is  the  true 
God  and  life  eternal'  (1  John  v.  20).  'Christ  who  is  over  all 
things,  God  blessed  for  ever.     Amen'   (E'om.  ix.  5). 

2.  'In  Him  [Christ]  dwelleth  all  the  fulness  of  the  Godhead 
corporally' — i.e.,  substantially  (Col.  ii.  9).  Of  Christ,  the  Son 
of  God,  St.  John  says:  'In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  the  Word  was  God.  The  same 
was  in  the  beginning  with  God.  All  things  were  made  by  Him, 
and  without  Him  was  made  nothing  that  was  made'  (John  i. 
1-3).  'In  Him  [Christ]  were  all  things  created  in  Heaven  and 
on  earth,  visible  and  invisible,  whether  thrones,  or  dominations, 
or  principalities,  or  powers :  all  things  were  created  by  Him  and 
in  Him;  and  He  is  before  all,  and  by  Him  all  things  consist' 
(Col.  i.  16,  17).  'By  His  Son  God  made  the  world,  who,  being 
the  brightness  of  His  glory  and  the  figure  of  His  substance, 
upholds  all  things  by  the  word  of  His  power'  (Hebr.  i.  2,  3). 

3.  '  In  the  name  of  Jesus  every  knee  should  bow,  of  those 
that  are  in  Heaven,  on  earth,  and  under  the  earth;  and  every 
tongue  should  confess  that  the  Lord  Jesus  Christ  is  in  the  glory 
of  God  the  Father'  (Phil.  ii.  10,  11).  'Let  all  the  angels  of 
God  adore  Him'  (Hebr.  i.  6). 

The  Apostles  also  confirmed  their  doctrine  of  the  Divinity  of 
Jesus  by  innumerable  miracles  which  they  wrought  in  the  name 
of  Jesus,  and  by  the  most  stupendous  of  all  miracles,  the  con- 
version of  the  world  (Short  Hist,  of  Revealed  Bel.,  28,  29,  etc.). 

34.  What  does  the  Catholic  Church  teach  of  Jesus 
Christ? 

The  Catholic  Church  has  ever  believed  and  taught  that 
Jesus  Christ  is  true  God,  and  of  one  substance  with  God 
the  Father ;  and  in  defence  of  .this  fundamental  Chris- 
tian doctrine,  she  composed,  at  the  Council  of  Nice,  a 
special  Creed,  and  excommunicated  those  who  taught  the 
contrary.     (See  Short  Hist,  of  Revealed  Eel.,  36.) 

The  holy  Martyrs  also  professed  this  belief,  and  suffered 
with  joy  indescribable  torments,  nay,  death  itself,  for  it;  and 
it  often  pleased  God  to  confirm  their  possession  by  undeniable 
miracles.  One  of  these  is  particularly  remarkable.  It  took 
place  in  Africa  in  484,  and  is  attested  by  many  unobjectionable 
eye-witnesses.  For  when  Hunneric,  King  of  the  Arian  Vandals, 
who  most  cruelly  persecuted  those  who  professed  the  Divinity 
of  Christ,  had  had  the  tongues  of  the  orthodox  Christians  of 
the  city  of  Tipisa  torn  out,  they  spoke  without  tongues  as  flu- 
ently and  distinctly  as  before,  and  proclaimed  everywhere  that 
Jesus  Christ  is  true  God,  and  of  one  substance  with  the  Father. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     115 

About  sixty  of  them  fled  to  Constantinople,  where  all  the  town 
baw  them,  and  heard  them  speak  daily,  and  that  for  many 
years. 

Application.  Wickedness  dims  the  understanding. 
Be  always  pious  and  virtuous,  and  you  will  never  have 
any  doubts  respecting  the  truth  of  your  faith.  '  If  any 
man  will  do  the  will  of  Him  that  sent  me,  he  shall  know 
of  the  doctrine,  whether  it  be  of  God'  (John  vii.  16, 
17). 

The  Third  Article. 

'Who     was     conceived     of     the    Holy     Ghost,     born    of    th© 
Virgin  Mary. ' 

(See  Short  Hist,  of  Bevealed  Eel.,  21,  22,  23.*) 

1.  What  does  the  Third  Article  of  the  Creed  principally 
teach  us? 

It  teaches  us  that  the  Son  of  God,  the  Second  Person 
of  the  Blessed  Trinity,  became  man  through  the  opera- 
tion of  the  Holy  Ghost,  was  born  of  the  Virgin  Mary, 
and  is  called  our  Lord  Jesus  Christ. 

'The  Word  [the  Only-begotten  of  the  Father]  was  made  flesh, 
and  dwelt  among  us'  (John  i.  14). 

2.  What  do  we  call  this  Mystery? 

The  Incarnation  of  the  Son  of  God. 

3.  What  is,  then,  our  beUef  concerning  Jesus  Christ, 
when  we  beUeve  the  Mystery  of  the  Incarnation? 

We  believe  that  Jesus  Christ  is  both  true  God  and  true 
man,  or  that  He  is  a  God-Man :  He  is  God  from  eternity, 
and  became  man  in  time. 

When  Christ  says,  'I  and  the  Father  are  one,'  He  speaks  of 
Himself  as  God;  and  when  He  says,  'The  Father  is  greater 
than  I, '  He  speaks  of  Himself  as  Man. 

4.  What  do  we  mean  by  saying  Jesus  Christ  is  also 
true  man? 

We  mean  that  He  had  a  human  body  and  a  human 

*  The  history  of  the  Birth,  Life,  and  Passion  of  Christ  is  to  be  learned  troxa 
he  Short  History  of  Revealed  Religion, 


116    CATECHISM  OF   THE  CATHOLIC  RELIGION 

soul ;  that  He  could  feel  and  suffer  as  we  can ;  and  that 
He  was  like  to  us  in  all  things  except  in  sin. 

5.  How  many  natures,  then,  are  there  in  Jesus  Christ? 

There  are  two  natures  in  Jesus  Christ,  the  Divine 
and  the  human. 

6.  Are  there  also  in  Jesus  Christ  two  wills  distinct 
from  one  another? 

Yes,  in  Jesus  Christ  there  is  a  Divine  will  and  a  hu- 
man will,  which,  however,  is  always  in  perfect  subjec- 
tion to  the  Divine  will. 

'Father,  not  my  will,  but  Thine  be  clone'    (Luke  xxii.  42). 

7.  Are  there  also  two  persons  in  Jesus  Christ? 

No,  Jesus  Christ  is  only  one  Divine  Person;  for  the 
two  natures  are  inseparably  united  in  the  one  Person  of 
the  Son  of  God. 

8.  Why  is  the  Incarnation  of  the  Son  of  God  attributed 
to  the  operation  of  the  Holy  Ghost? 

Because  it  is  especially  an  effect  of  the  Divine  love  and 
mercy  towards  man. 

*God  so  loved  the  world  as  to  give  His  Only-begotten  Son' 
(John  iii.   16). 

9.  From  whom  did  the  Son  of  God  take  His  human 
nature? 

From  Mary,  the  purest  of  Virgins;  therefore  she  is 
also  called  ^Mother  of  God.'  (Feast  of  the  Annuncia- 
tion of  B.  V.  Mary.) 

ID.  Why  is  Mary  called  *  the  purest  of  Virgins  '? 

Because  she  always  remained  a  Virgin  incomparably 
pure  and  entirely  undefiled,  not  only  before  but  also  at 
and  after  the  birth  of  the  Divine  Child. 

'Behold,  a  Virgin  shall  conceive  and  bear  a  Son,  and  His 
name  shall  be  called  Emmanuel,  that  is,  God  with  us'  (Isai. 
vii.  14).  In  the  Holy  Scriptures  near  relations  are  often  called 
brethren;  as  Lot  and  Abraham.  In  like  manner  the  cousins  of 
Jesus  are  called  His  brethren   (Matt.  xii.  46). 

II.  Why  is  Mary  called  *  Mother  of  God,'  since  Christ 
took  only  His  *  human'  nature  from  her? 


o^ATECHISM  OF   THE   CATHOLIC  EELIGION     11? 

She  is  justly  so  called  because  Christ,  who  was  bora 
of  her  according  to  the  flesh,  is  true  God. 

*  The  Holy  One  which  shall  be  born  of  thee,  shall  be  called 
the  Son  of  God  '  (Luke  i.  35).  The  doctrine  of  Nestorius,  that 
Mary  is  not  to  be  called  the  Mother  of  God,  was  condemned  a» 
heretical  by  the  General  Council  of  Ephesus  in  431. 

12.  Do  we  believe  that,  therefore,  Mary  is  equal  to 
God? 

Xo;  Mary  is  a  creature  and  therefore  infinitely  below 
God. 

13.  Had  Jesus  Christ  also  an  earthly  father? 

As  Man,  Jesus  Christ  had  no  father;  for  Joseph,  the 
vii'gin-spouse  of  Mary,  was  only  His  foster  father. 

'Jesus  being  [as  it  was  supposed]  the  Son  of  Joseph'  (Luke 
iii.  23). 

14.  Why  did  the  Son  of  God  become  man? 

1.  That  He  might  be  able  to  suffer  and  die  for  us;  for 
as  God  He  could  neither  suffer  nor  die;  and  2.  That  by 
the  example  of  His  life,  as  well  as  by  His  word,  He- 
might  teach  us  virtue  and  holiness. 

15.  What  virtues  does  Jesus  teach  us  by  His  example? 

All  virtues  in  the  highest  degree,  especially  zeal  for 
the  honor  of  God,^  ajid  for  the  salvation  of  men ;-  meek- 
ness,^ humility,*  patience,^  kindness  and  mercy  towards 
every  one,^  even  our  greatest  enemies  ;^  and  obedience  to 
His  Heavenly  Father  unto  death. ^ 

*  Chastisement  of  the  prof  aners  of  the  Temple.  *  Jesus  the 
good  shepherd.  '  Reprimand  of  the  Apostles  who  were  going 
to  call  fire  from  Heaven.  *  Washing  of  the  feet  of  the  Apostles. 
*  His  Passion.  '  Jesus,  the  merciful  Samaritan ;  Jesus  at  the 
well  of  Jacob;  in  the  house  of  Zacheus,  etc.  ^'Friend,  whereto 
art  thou  come  ? '  '  Father,  forgive  them. '  * '  Father,  not  m^ 
will,  but  Thine  be  done.' 

16.  What  example  does  Jesus  give  in  particular  to 
young  people? 

He  teaches  them,  by  His  example,  readily  to  obey,  to 
take  delight  in  prayer  and  instruction,  to  love  to  stay 


118    CATECHISM  OF  THE   CATHOLIC  EELIGIOI^ 

in  the  house  of  God,  and  to  advance  in  wisdom  and  grace 
as  they  do  in  age. 

The  Child  Jesus  in  the  Temple  and  at  Na!!areth. 

17.  Why  did  Jesus  Christ  make  choice  of  a  poor  and 
humble  Ufe? 

1.  That  He  might  suffer  for  us  from  the  very  begin- 
ning of  His  life;  and  2.  To  teach  us  that  we  ought  not 
tc  love  and  seek  the  vain  goods  of  this  world. 

Application.  Give  thanks  to  God  with  your  whole 
heart  for  having  taken  the  form  of  a  servant,  and  become 
a  poor  child  for  the  love  of  you;  especially  when  you 
hear  the  Angelus-bell  ring  in  the  morning,  at  noon,  and 
at  night.  Eesolve  also  to  perform  all  your  actions  in  the 
manner  you  know  Jesus  did  His.  If  you  do  this,  you 
will  be  sure  to  please  God,  whether  you  be  rich  or  poor. 
(Feast  of  the  Nativity  of  our  Lord,  or  Christmas  day.) 

The  Fourth  Article. 

*  Suffered    under    Pontius    Pilate,    was    crucified,    dead,    and 
buried. ' 

(See  Short  Hist,  of  Revealed  Bel.,  25,  26.) 

1.  What  does  the  Fourth  Article  of  the  Creed  teach 
us? 

It  teaches  us  that  Jesus  Christ  suffered  for  us,  died  on 
the  cross,  and  was  laid  in  the  grave. 

2.  Did  Christ  really  die? 

Yes ;  His  soul  was  truly  separated  from  His  body. 

3.  Why  did  Christ  will  to  be  buried? 

In  order  that  His  death  might  be  the  more  undeniable, 
and  His  resurrection  the  more  glorious  and  credible. 

4.  Did  Christ  suffer  as  God  or  as  man? 

Christ  suffered  as  man — that  is,  according  to  His  hu- 
man nature. 

5.  Was  Christ  compelled  to  suffer  death? 


CATECHISM  OF   THE   CATHOLIC  RELIGION    119 

No;  Christ  suffered  death  of  His  own  free  will;  ^  He 
was  offered,  because  it  was  His  own  will '  (Isaias  liii.  7). 

'I  live  in  the  faith  of  the  Son  of  God,  who  loved  me,  and 
delivered  Himself  for  me'  (Gal.  ii.  20;  eomp.  John  x.  17,  18, 
and  xviii.  4-9). 

6.  Why  was  it  the  will  of  Christ  to  suffer  and  die? 

In  order  to  satisf}'  the  Divine  Justice  for  our  sins,  and 
thereby  to  redeem  and  save  us  (p.  100,  q.  91-93), 

By  His  voluntary  obedience  unto  the  death  of  the  cross 
Christ  has  given  full,  nay,  superabundant  satisfaction  to  the 
Divine  Majesty  for  the  manifold  offences  given  to  Him  by  our 
disobedience,  and  thus  He  has  redeemed  us  from  the  eternal 
punishment  v^'hich  we  had  deserved.  Therefore  St.  Paul  says 
(Eom.  V.  19):  'As  by  the  disobedience  of  one  man  [Adam], 
many  were  made  sinners;  so  also  by  the  obedience  of  One 
[Jesus  Christ],  many  shall  be  made  just.'  And  St.  Peter  (1 
Pet.  ii.  22,  24):  'Who  did  no  sin,  who  His  ownself  bore  our 
sins  in  His  body  upon  the  tree,  that  we,  being  dead  to  sins, 
should  live  to  justice;  by  whose  stripes  you  were  healed.'  And 
Isaias  (liii.  4,  5):  'Surely  He  hath  borne  our  infirmities,  and 
carried  our  sorrows.  But  He  was  wounded  for  our  iniquities, 
He  was  bruised  for  our  sins. ' 

7.  For  what  sins  has  Christ  given  satisfaction? 

^  For  the  sins  of  the  whole  world  ^  (1  John  ii.  2)  — 
namely,  for  original  sin  and  all  the  other  sins  of  man- 
kind. 

8.  Why  could  no  one  but  Christ  make  full  reparation 
for  our  sins? 

Because  the  offence  given  to  the  infinite  Majesty  of 
God  demanded  a  satisfaction  of  infinite  value,  which 
Christ  alone  was  able  to  give. 

'No  brother  can  redeem,  nor  shall  man  redeem:  he  shall  not 
give  to  God  his  ransom.  Nor  the  price  of  the  redemption  of 
his  soul:  and  shall  labor  for  ever,  and  shall  still  live  unto  the 
end'   (Ps.  xlviii.  8,  9). 

9.  Why  is  the  satisfaction  of  Christ  of  infinite  value? 

It  is  of  infinite  value  because  a  Divine  Person  made  it; 
for  the  greater  the  dignity  of  the  person  who  satisfies, 
the  greater  also  is  the  value  and  merit  of  the  satisfaction. 


120    CATECHISM  OF   THE   CATHOLIC  EELIGION 

10.  Was  it  necessary  for  a  perfect  satisfaction  that 
Christ  should  suffer  such  indescribable  torments? 

No ;  for  even  the  least  suffering  of  a  God-Man  would 
in  itself  have  been  satisfactory,  because  each  of  His  works 
is  of  infinite  value. 

11.  Why,  then,  would  He  suffer  so  much? 

In  order  that  we  might  better  realize  the  greatness  of 
His  love,  and  of  the  punishment  which  sin  deserves ;  and 
also  that  we  might  bear  our  cross  the  more  patiently, 

12.  From  what  has  Christ  redeemed  us  by  his  suffer- 
ings and  death? 

He  has  redeemed  us,  1.  From  sin ;  and  2.  From  eter- 
nal damnation,  which  we  have  deserved  by  sin. 

1.  ^He  hath  loved  us,  and  washed  us  from  our  sins  in  His 
own  blood'  (Apoc.  i.  5).  2.  'God  hath  not  appointed  us  unto 
wrath  [damnation],  but  unto  the  purchasing  of  salvation  by 
our  Lord  Jesus  Christ,  who  died  for  us'  (1  Thess.  v.  9,  10). 

13.  What  more  has  Christ  gained  for  us  through  His 
sufferings  and  death? 

He  has,  1.  Eeconciled  us  with  God;  2.  Eeopened 
Heaven  to  us ;  and  3.  Merited  abundant  graces  for  us,  in 
order  to  enable  us  to  lead  a  holy  life  and  to  obtain  eternal 
happiness. 

1.  'When  we  were  enemies,  we  were  reconciled  to  God  by  the 
death  of  His  Son'  (Kom.  v.  10).  2.  'Having  therefore,  breth- 
ren, a  confidence  in  the  entering  into  the  Holies  [Heaven]  by 
the  blood  of  Christ ;  a  new  and  living  way  which  He  hath  dedi- 
cated for  us  through  the  veil,  that  is  to  say,  His  flesh'  (Hebr. 
X.  19,  20).  3.  'God  hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places  [things]  in  Christ,  .  .  .  according  to  the 
riches  of  His  grace,  which  hath  superal)Ounded  in  us'  (Eph,  i. 
3,  7,  8;  comp.  Eom.  v.  15-21). 

14.  Has  Christ  merited  grace  and  eternal  salvation  for 
those  only  who  are  really  saved? 

No ;  He  has  merited  it  for  all  men  without  exception, 
as  He  died  also  for  all  without  exception  (2  Cor.  v.  14, 
15). 

'Christ  Jesus,  who  gave  Himself  a  redemption  for  all'  (1 
Tim.  ii.  6). 


CATECHISM  OF  THE  CATHOLIC  RELIGION    121 

15.  If  Christ  has  merited  eternal  salvation  for  all  men, 
why,  then,  are  not  all  saved? 

Because  not  all  do,  on  their  part,  what  is  necessary  for 
obtaining  salvation;  that  is,  because  they  do  not  all  be- 
lieve, keep  the  Commandments,  and  use  the  means  of 
grace. 

'He  [Christ]  became  to  all  that  o&e^/  Him  the  cause  of  eter- 
nal salvation'  (Hebr.  v.  9).— Example  of  St.  Paul  (Col.  i.  24). 
*He  who  made  you  without  your  concurrence,  will  not  save  you 
without  it'   (St.  Augustine). 

Application.  Oh !  that  you  would  never  forget  how 
much  Jesus  has  loved  you,  and  what  He  has  suffered  for 
you.  For  out  of  mercy,  and  '  for  His  exceeding  cliarity 
wherewith  He  loved  us,  even  when  we  were  dead  in  sins  * 
(Eph.  ii.  4,  5),  He  has  redeemed  us  through  His  most 
bitter  Passion  and  death,  and  has  placed  us  in  the  king- 
dom of  His  grace.  Let  this  charity  of  Christ  urge  you 
to  live  unto  Him  who  died  for  you,  and  rose  again  (2 
Cor.  V.  14,  15).  (Devotion  to  the  Sufferings  of  Christ; 
the  Way  of  the  Cross,  or  Stations;  Visiting  the  Holy 
Sepulchre  in  Holy-week;  Abstinence  on  Fridays,  etc.) 

The  Fifth  Article. 

*He   descended  into  hell,  the  third   day  He   rose  again  from 
the   dead.' 

(See  &l\ort  Hist,  of  Eevealed  Bel,  27.) 

1.  What  means,  *  He  descended  into  hell '? 

That  the  soul  of  Jesus  Christ,  after  His  death,  de- 
scended into  ^Limbo'— /.^.,  to  the  place  where  the  souls 
of  the  just  who  died  before  Christ  were  detained,  and 
were  waiting  for  the  time  of  their  redemption. 

*  He  was  pat  to  death  indeed  in  the  flesh,  but  enlivened  in  the 
spirit;  in  which  also  coming  He  preached  to  those  spirits  that 
were  in  prison' — that  is,  announced  to  them  their  redemption 
(Vl  Pet.  iii.  18,  19). 

2.  Why  were  the  souls  of  the  just  detained  in  Limbo  I 


122     CATECHISM   OF   THE   CATHOLIC  EELIGION 

Because  Heaven  was  closed  through  sin,  and  was  first 
to  be  opened  by  Christ  (Hebr.  ix.  6-8). 

3.  Why  did  Christ  descend  into  Limbo? 

1.  To  comfort  and  set  free  the  souls  of  the  just;  and 
2.  To  show  forth  His  power  and  majesty  even  there  in 
the  lower  regions  (Phil.  ii.  10). 

4.  What  means,  *  the  third  day  He  rose  again  from 
the  dead'? 

That  on  the  third  day  after  His  death  Christ  reunited, 
by  His  own  power,  His  soul  to  His  body,  as  He  had  fore- 
told, and  rose  again  from  the  grave.     (Easter  day.) 

*  Destroy  this  temple,  and  in  three  days  I  wiJl  raise  it  up. 
But  He  spoke  of  the  temple  of  His  body^  (John  ii.  19,  21; 
comp.  John  x.  18). 

5.  How  did  Christ  rise  again? 

He  came  forth  glorious  and  immortal  from  the  grave, 
secured  as  it  was  by  a  heavy  stone,  and  guarded  by  sol- 
diers. 

6.  Did  Christ  retain  in  His  glorified  body  any  mark  of 
His  sufferings? 

He  still  retained,  in  His  hands,  feet,  and  side,  the 
marks  of  His  wounds ;  therefore  He  said  to  Thomas : 
*  Put  in  thy  finger  hither  [into  the  place  of  the  nails], 
and  see  my  hands;  and  bring  hither  thy  hand,  and  put 
it  into  my  side  '  (John  xx.  27). 

7.  Why  has  He  still  retained  these  marks? 

1.  In  testimony  of  His  victory  over  hell ;  2.  As  a  proof 
that  He  rose  again  in  the  very  same  body  in  which  He 
had  suffered ;  and  3.  To  show  them  on  the  day  of  judg- 
ment, for  the  consolation  of  the  just  and  for  the  con- 
fusion of  the  wicked. 

8.  Whence  do  we  know  that  Christ  rose  from  the 
dead? 

From  the  testimony  of  His  Apostles  and  His  Disciples, 
who  often  saw  Him  after  His  resurrection,  touched  Him, 
ate,  spoke,  and  conversed  with  Him ;  and  who  everywhere 


CATECHISM  OF  THE  CATHOLIC  RELIGION     123 

loudly  proclaimed  His  resurrection,  even  before  the  chief 
council  who  had  condemned  Him  to  death,  although  by 
this  conduct  they  drew  upon  themselves  nothing  but 
mortal  hatred  and  persecution. 

It  is  true  that  the  soldiers  who  guarded  the  grave,  being 
bribed  with  a  large  sum  of  money,  spread  the  report  that, 
while  they  were  asleep,  the  Disciples  of  Jesus  came  and  stole 
His  body.  But  1.  If  they  were  asleep,  how  could  they  see, 
then,  that  His  Disciples  stole  the  body?  2.  Whence  did  the 
timid  Disciples,  who  expected  now  nothing  more  from  their  de- 
ceased Master,  get  on  a  sudden  such  undaunted  courage?  3. 
How  did  it  happen  that  not  even  one  of  the  sleeping  guards 
awoke  at  the  rolling  away  of  the  heavy  stone?  4.  Why  were 
the  guards  not  punished  for  the  neglect  of  their  duty?  (Comp. 
Acts  xii.  19.) 

If  the  evidence  of  the  Apostles  and  the  Disciples  had  not 
been  so  certain  and  quite  unexceptionable,  they  would  never 
have  convinced  the  world,  in  opposition  to  the  most  powerful 
and  crafty  enemies  of  Jesus,  that  He  who,  like  a  malefactor, 
had  been  publicly  executed  and  buried,  had  on  the  third  day 
risen  again  glorious  from  the  dead.  They  have  nevertheless  so 
firmly  convinced  the  world  of  this  truth  that  countless  Christian 
converts  endured  the  most  painful  martyrdom  in  testimony  of 
their  firm  belief  in  it. 

g.  What  effect  ought  the  doctrine  of  the  resurrection 
of  Christ  to  produce  in  us? 

It  ought  1.  To  strengthen  our  belief  in  His  Divinity, 
and  our  hope  of  our  own  future  resurrection ;  and  2.  To 
incite  us  to  rise  from  the  death  of  sin  to  a  new  and  holy 
life. 

1.  'God  raised  Him  up  from  the  dead,  and  hath  given  Him 
glory,  that  your  faith  and  hope  might  be  in  God'  (1  Pet.  i.  21). 

2.  'We  are  buried  together  with  him  by  baptism  into  death; 
that  as  Christ  is  risen  from  the  dead  by  the  glory  of  the  Father, 
so  we  also  may  walk  in  newness  of  life'  (Bom.  vi.  4). 

Application.  He  who  is  still  deeply  buried  in  the 
grave  of  sin — i.e.,  in  evil  habits  or  sinful  desires — is  not 
risen  yet  to  a  new  life.  All  our  thoughts,  all  our  exer- 
tions, should  tend  towards  Heaven.  ^  If  you  be  risen 
with  Christ,  seek  the  things  that  are  above,  where  Christ 
is  sitting  at  the  right  hand  of  God.    Mind  the  things  that 


124    CATECHISM  OF  THE  CATHOLIC  EELIGION 

are  above,  not  the  things  that  are  upon  the  earth  ^  (Col. 
iii.  1,  2). 

The  Sixth  Article. 

*He  ascended  into  Heaven,  sitteth  at  the  right  hand  of  God 
the  Father  Almighty.' 

(See  Short  Hist,  of  Revealed  Beligion,  27.) 

1.  What  is  meant  by  *  He  ascended  into  Heaven  *? 

That  Jesus  Christ,  by  His  own  power,  with  soul  and 
body,  went  up  into  Heaven.  (Feast  of  the  Ascension  of 
our  Lord.) 

2.  Did  Christ  ascend  alone  into  Heaven? 

No;  He  took  also  with  Him  into  Heaven  the  souls  of 
the  just  whom  He  had  liberated  from  Limbo. 

'Ascending  on  high,  He  led  captivity  captive'  (Eph.  iv.  8). 

3.  For  what  purpose  did  Christ  ascend  into  Heaven? 

1.  To  take  possession  of  His  glory  as  conqueror  of 
death  and  hell  (Phil.  ii.  8-11).  2.  To  be  our  Mediator 
and  Advocate  with  His  Father  (Hebr.  ix.  24).  3.  To 
send  the  Holy  Ghost  to  His  Disciples  (John  xvi.  7) ;  and 
4.  To  open  Heaven,  and  to  prepare  a  place  for  us  also 
(John  xiv.  2). 

4.  What  means,  *  Sitteth  at  the  right  hand  of  God  '  ? 

It  means  that  Christ,  as  man  also,  is  exalted  above  all 
created  things,  and  participates  in  the  power  and  glory 
of  the  Divine  Majesty. 

*  He  hath  raised  Him  up  from  the  dead,  and  set  Him  on  His 
right  hand  in  the  heavenly  places,  above  all  principality,  and 
power,  and  virtue,  and  dominion,  and  every  name  that  is  named, 
not  only  in  this  world,  but  also  in  that  which  is  to  come.  And 
He  hath  subjected  all  things  under  His  feet,  and  hath  made 
Him  Head  over  all  the  Church'   (Eph.  i.  20-22). 

5.  Is  Christ,  then,  not  present  in  all  places? 

As  God  He  is  everywhere ;  but  as  God-Man  He  is  only 
in  Heaven,  and  in  the  Holy  Eucharist. 


CATECHISM  OF  THE  CATHOLIC  BELIGION     125 

Application.  Consider  frequently,  especially  in  your 
troubles  and  temptations,  that  we  'are  pilgrims  and 
strangers  on  the  earth/  and  that  our  true  country  is 
Heaven,  whither  Christ  has  gone  to  prepare  a  place  for 
you  also.  'Be  therefore  not  wearied,  fainting  in  your 
minds/  but  *"  look  on  Jesus,  who  endured  the  cross,  and 
now  sitteth  on  the  right  hand  of  the  throne  of  God' 
(Hebr.  xi.  13,  and  xii.  2,  3). 

The  Seventh  Article. 

'From  thence  He  shall  come  to  judge  the  living  and  the  dead.' 

1.  What  does  the  Seventh  Article  of  the  Creed  teach 
us? 

That  Jesus  Christ  at  the  end  of  the  world  shall  come 
again  with  great  power  and  glory  to  judge  all  men, 
both  the  good  and  the  wicked  (Acts  i.  11). 

2.  What  do  you  call  this  judgment? 

The  general  judgment,  the  last  judgment,  or  the  judg- 
ment of  the  world. 

3.  When  will  the  day  of  the  judgment  of  the  world 
come? 

'  Of  that  day  and  hour  no  one  knoweth,  no,  not  the 
Angels  of  Heaven '  (Matt.  xxiv.  36). 

Nevertheless,  Christ  and  His  Apostles  have  foretold  us  many- 
things  which  shall  come  to  pass  on  the  earth  before  the  end  of 
the  world  (Matt,  xxiv.,  Mark  xiii,,  and  2  Thess.  ii.),  that  the 
faithful  may  be  on  their  guard,  and  not  be  seduced  to  fall 
away.  'For  there  will  rise  up  false  Christs  and  false  prophets, 
and  they  shall  show  signs  and  wonders,  to  seduce  (if  it  were 
possible)  even  the  elect'   (Mark  xiii.  22). 

4.  How  shall  we  be  judged? 

We  shall  be  judged  according  to  all  our  thoughts, 
words,  works,  and  omissions. 

*I  say  unto  you,  that  every  idle  word  that  men  shall  speak, 
they  shall  render  an  account  for  it  in  the  day  of  judgment' 
(Matt.  xii.  36). 

5.  How  will  the  last  judgment  be  held? 


126     CATECHISM  OF  THE   CATHOLIC  RELIGION 

1.  Christ  will  come  in  the  clouds  of  Heaven,  and 
gather  all  nations  together  before  His  throne,  placing  the 
good  on  His  right  hand,  and  the  wicked  on  His  left 
(Matt.  xxiv.  and  xxv.).  2.  He  will  then  make  manifest 
the  good  and  the  evil  that  every  man  has  done,  even  hia 
most  secret  thoughts,  and  also  the  graces  which  He  has 
given  to  each  one;  and  finally  He  will  pronounce  judg- 
ment upon  all  (2  Cor.  v.  10). 

*And  I  saw  the  dead,  great  and  small,  standing  in  the  pres- 
ence of  the  throne,  and  the  books  were  opened;  and  the  dead 
were  judged  by  those  things  which  were  written  in  the  books, 
according  to  their  works'  (Apoc.  xx.  12).  Tor  there  is  noth- 
ing covered,  that  shall  not  be  revealed ;  nor  hidden,  that  shall 
not  be  known'  (Luke  xii.  2,  and  Mark  iv.  22).  'The  Lord  will 
bring  to  light  the  hidden  things  of  darkness,  and  will  make 
manifest  the  counsels  of  the  hearts'  (1  Cor.  iv.  5). 

6.  What  will  be  the  sentence,  and  the  end  of  the  last 
judgment? 

Christ  will  say  to  the  good :  *"  Come,  ye  blessed  of  my 
Father,  possess  you  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.^  But  to  the  wicked  He  will 
say:  'Depart  from  me,  ye  cursed,  into  everlasting  fire, 
which  was  prepared  for  the  devil  and  his  angels.  And 
these  shall  go  into  everlasting  punishment:  but  the  just 
into  life  everlasting^  (Matt.  xxv.). 

7.  Is  there  not,  besides  the  general,  another  judg- 
ment? 

Yes,  there  is  also  the  particular  judgment,  in  which 
every  man  shall  be  judged  immediately  after  his  death. 

Therefore  the  Holy  Scripture  says:  'It  is  easy  before  God  in 
the  day  of  death  to  reward  every  one  according  to  his  ways' 
(Ecclus.  xi.  28). 

8.  Why  will  there  be  a  general  judgment  besides  the 
particular? 

For  three  principal  reasons:  1.  That  God's  wisdom 
and  justice  may  be  acknowledged  by  all  men;  2.  That 
Jesus  Christ  may  be  glorified  before  the  whole  world; 


CATECHISM  OF   THE  CATHOLIC  RELIGION     127 

and  3.  That  the  good  may  receive  the  honor  due  to  them, 
and  the  wicked  the  dishonor  they  have  deserved. 

1.  'And  the  heavens  shall  declare  His  justice;  for  God  is 
judge'  (Ps.  xlix.  6).  2,  'They  shall  see  the  Son  of  Man  com- 
ing in  the  clouds  of  Heaven,  with  much  power  and  majesty' 
(Matt.  xxiv.  30).  3.  'Then  shall  those  that  have  aflSicted  them 
be  amazed  at  the  suddenness  of  their  unexpected  salvation,  say- 
ing within  themselves,  repenting,  and  groaning  for  anguish  of 
spirit :  These  are  they  whom  we  had  some  time  in  derision,  and 
for  a  parable  of  reproach.  We  fools  esteemed  their  life  mad- 
ness, and  their  end  without  honor.  Behold  how  they  are  num- 
bered among  the  children  of  God,  and  their  lot  is  among  the 
Saints,'  etc.  (Wisd.  v.  1-5). 

g.  Whither  does  the  soul  go  after  the  particular  judg- 
ment? 

Either  to  Heaven,  or  to  Hell,  or  to  Purgatory. 

10.  How  do  we  know  that  there  is  a  Purgatory? 

1.  From  the  Holy  Scripture/  and  from  the  Tradition 
of  the  Church.^ 

^  In  the  Eoly  Scripture — namely,  the  Old  Testament — it  is 
said  (-2  Mac.  xii.  46)  :  'It  is  a  holy  and  wholesome  thought  to 
pray  for  the  dead,  that  they  may  be  loosed  from  sins. '  In  the 
New  Testament,  Christ  speaks  (Matt.  xii.  32)  of  sins  which 
shall  be  forgiven  in  the  world  to  tome;  and  (Matt.  v.  26)  of  a 
prison  in  the  other  world,  from  which  there  shall  be  no  release 
till  the  last  farthing  has  been  paid.  And  St.  Paul  speaks  (1 
Cor.  iii.  12-15)  of  such  as  on  the  day  of  judgment  'shall  be 
saved,  yet  so  as  by  fire. ' 

^  That  Tradition  teaches  it,  follows  from  the  constant  prac- 
tice of  the  Church  to  pray  for  the  dead,  as  well  as  from  the 
unanimous  testimony  of  the  Holy  Fathers  and  of  the  Councils. 

2.  Also  in  some  measure  from  Eeason;  for  as  no  one 
goes  to  Heaven  except  those  who  are  perfectly  undefiled 
(Apoc.  xxi.  27),  and  no  one  to  Hell  but  those  who  die 
in  mortal  sin,  we  cannot  but  admit  a  place  between 
Heaven  and  Hell  where  those  souls  that  are  not  quite 
clean,  but  nevertheless  died  in  the  state  of  grace,  suffer 
until  they  are  worthy  of  entering  Heaven. 

11.  Who  go  to  Purgatory? 

1.  Such  souls  as  have  departed  this  life,  not  in  mortal, 


128    CATECHISM  OF  THE   CATHOLIC  KELIGION 

but  in  venial  sin;  and  2.  Such  also  as  have  died  without 
any  sin,  but  have  still  to  suffer  the  punishment  deserved 
for  their  past  sins. 

12.  Will  there  still  be  a  Purgatory  after  the  general 
judgment? 

No.  After  the  general  judgment  there  will  be  only 
Heaven  and  Hell. 

Application.  Never  imagine  that  you  are  in  the  dark, 
or  that  nobody  sees  the  evil  you  are  doing;  for  nothing 
escapes  the  eye  of  God,  ^  And  all  things  that  are  done, 
God  will  bring  into  judgment  for  every  error,  whether  it 
be  good  or  evil '  (Eccles.  xii.  14). 

The  Eighth  Article. 

*I  believe  in  the  Holy  Ghost.' 
(See  Short  Hist,  of  Bevealed  Beligion,  28.) 

1.  By  whom  is  the  fruit  or  grace  of  the  Divine  Redemp- 
tion communicated  to  us? 

By  the  Holy  Ghost. 

2.  Where  is  this  grace  communicated  to  us? 

It  is  communicated  to  us  in  the  Catholic  Church,  to 
which  Christ  has,  for  that  very  purpose,  promised  and 
Bent  the  Holy  Ghost. 

3.  Who  is  the  Holy  Ghost? 

The  Holy  Ghost  is  the  Third  Person  of  the  Blessed 
Trinity,  true  God  with  the  Father  and  the  Son. 

Thus  the  Holy  Scripture  teaches.  1.  It  calls  the  Holy  Ghost 
God,  one  with  the  Father  and  the  Son:  'Why  hath  Satan 
tempted  thy  heart,  that  thou  shouklst  lie  to  the  Holy  Ghost? 
Thou  hast  not  lied  to  men,  but  to  God'  (Acts  v.  3,  4).  'The 
Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  are 
one'  (1  John  v.  7).  It  attributes  Divine  Perfections  to  Him — 
Omnipotence,  Omnipresence,  Omniscience,  Eternity,  etc.  (1  Cor. 
xii.  8-11;  Ps.  cxxxviii.  7-10;  and  1  Cor.  ii.  10,  11,  etc.).  It 
attributes  Divine  Works  to  Him — the  Creation,  Eegeneration, 
Sanctification,  the  Communication  of  all  spiritual  gifts,  etc. 
(Ps.  ciii.  30;  John  iii.  5;  1  Cor.  vi.  11;  Eom.  v.  5;  Acts  ii.  4. 
17,  etc.). 


CATECHISM  OF  THE  CATHOLIC  EELIGION    129 

2.  It  represeiLts  the  Holy  Ghost  as  a  Person  distinct  from  the 
Father  and  from  the  Son:  'I  will  ask  the  Father,  and  He  shall 
give  you  another  Paraclete,  that  He  may  abide  with  you  for 
ever,  the  Spirit  of  Truth'  (John  xiv.  16,  17).  'The  Holy  Ghost 
descended  in  a  bodily  shape,  as  a  dove,  upon  Him;  and  a  voice 
came  from  Heaven:  Thou  art  my  beloved  Son'  (Luke  iii.  22, 
and  elsewhere). 

Thus  also  the  Catholic  Church  teaches,  and  has  always  taught. 
As  early  as  in  the  General  Council  of  Constantinople  (a.d,  381) 
she  unanimously  condemned  the  heresy  of  Macedonius,  who  de- 
nied the  Divinity  of  the  Holy  Ghost,  and  she  expressly  de- 
clared 'that  the  Holy  Ghost,  the  Lord  and  Giver  of  life,  is 
adored  and  glorified  together  with  the  Father  and  the  Son.' 

4.  From  whom  does  the  Holy  Ghost  proceed? 

The  Holy  Ghost  proceeds  from  the  Father  and  the 
Son,  as  from  one  source. 

*  I  will  send  you  the  Spirit  of  Truth,  who  proceedeth  from  the 
Father';  'He  shall  receive  of  mine'  (John  xv.  26,  and  xvi.  15). 

5.  Why  is  the  *  Third  *  Person  of  the  Blessed  Trinity  in 
particular  named  the  '  Holy  Spirit,'   since  the  name   of 

*  Spirit '  and   *  Holy '   equally  belongs  to  the   *  First '  and 
to  the  'Second'  Person? 

The  Third  Person  is  in  particular  called  the  '  Holy 
Spirit/  because  to  Him  is  especially  ascribed  the  work 
of  our  sanctification,  and  He  imparts  to  us  the  spiritual 
life  of  grace. 

Hence  the  Third  Person  is  also  called  the  *  Sanctifier*  and 

*  Giver  of  Life.' 

6.  Why  is  the  work  of  our  sanctification  especially 
ascribed  to  the  Holy  Ghost? 

Because  He,  as  the  Spirit  of  Love,  is  the  Giver  of 
all  inward  holiness,  and  the  Dispenser  of  all  super- 
natural gifts  and  graces,  whereby  w^e  are  sanctified. 

It  is  true,  the  Avork  of  our  sanctification  is  common  to  all  the 
three  Divine  Persons;  nevertheless,  as  a  work  of  love  it  has  a 
special  relation  to  the  Holy  Ghost — the  Spirit  of  Love. 

7.  But  is  it  not  Jesus  Christ,  our  Redeemer,  who 
sanctifies  us? 

Jesus  Christ  sanctifies  us,  inasmuch  as  He  has  merited 
and  prepared  for  us  the  grace  which  makes  us  pleasing 


130    CATECHISM   OF  THE  CATHOLIC  RELIGION 

to  God ;  but  the  Holy  Ghost  is  said  especially  to  sanctify 
us,  inasmuch  as  He,  through  the  merits  of  Christ,  actu- 
ally cleanses  us  from  sin,  and  makes  us  just  and  pleasing 
to  God. 

'You  are  washed,  you  are  sanctified,  you  are  justified  in  the 
name  of  our  Lord  Jesus  Christ,  and  by  the  Spirit  of  our  God^ 
(1  Cor.  vi.  11). 

8.  How  does  the  Holy  Ghost  sanctify  us? 

He  sanctifies  us  by  means  of  the  supernatural  grace 
which  He  ordinarily  infuses  into  our  souls  through  the 
Sacraments. 

9.  What  are  in  particular  the  gifts  of  the  Holy  Ghost? 
These     seven:     1.  Wisdom;     2.  Understanding;     3. 

Counsel;  4.  Fortitude;  5.  Knowledge;  6.  Godliness  or 
Piety;  and  7.  The  Fear  of  the  Lord  (Isai.  xi.  2,  3). 

10.  When  did  Christ  send  down  the  Holy  Ghost  upon 
His  Church? 

Christ  sent  down  the  Holy  Ghost  in  a  visible  manner 
upon  her  on  Whit-Sunday,  when  he  descended  upon  the 
Apostles  in  the  form  of  fiery  tongues. 

11.  For  what  purpose  was  the  Holy  Ghost  sent  upon 
the  Church? 

That  he  might  perpetually  teach  her,  sanctify  her,  and 
direct  her  in  an  invisible  manner ;  and,  in  general,  that 
He  might  impart  to  her  those  abundant  graces  which 
Christ  has  merited  for  her. 

By  virtue  of  the  Holy  Ghost,  the  Church  teaches  (John  xiv. 
26),  cleanses  from  sin,  and  sanctifies  (John  xx.  22,  etc.), 
guides,  and  rules  (Acts  xx.  28,  and  x-v.  28). 

12.  Is  the  Holy  Ghost  still  sent  at  the  present  time? 

He  is  still  sent  at  the  present  time  in  an  invisible  man- 
ner, as  often  as  He  enters  with  His  sanctifying  grace 
into  our  souls  in,  order  to  dwell  there. 

*  Know  you  not,  that  you  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you?'  (1  Cor.  iii.  16). 

13.  How  long  does  the  Holy  Ghost  remain  in  the  soul? 

As  long  as  the  soul  is  free  from  all  grievous  sin. 


OATECHISM  OF  THE   CATHOLIC  RELIGION    131 

14.  Does  sin,  then,  drive  the  Holy  Ghost  from  the 
soul? 

Yes,  mortal  sin  drives  away  the  Hoiy  Ghost,  and  pro- 
fanes the  temple  of  God. 

'But  if  any  man  violate  the  temple  of  God,  him  shall  God 
destroy;  for  the  temple  of  God  is  holy,  which  you  are'  (1  Cor. 
iii.  17). 

15.  But  is  not  the  Holy  Ghost  everjrwhere? 

As  God  He  is  everywhere ;  but  as  the  Author  and  Dis- 
penser of  grace,  He  is  especially  with  the  Catholic 
Chiirch,  and  in  the  souls  of  the  just. 

Application.  Strive  most  earnestly,  by  avoiding  sin, 
to  preserve  the  Holy  Ghost  in  your  heart,  and  to  corre- 
spond faithfully  with  His  inspirations.  '  Wisdom  will 
not  enter  into  a  malicious  soul,  nor  dwell  in  a  body  sub- 
ject to  sins ;  for  the  Holy  Spirit  will  flee  from  the  deceit* 
ful'  (Wisd.  i.  4,  5). 

The  Ninth  Article. 

'The   Holy  Catholic   Church;    the   Communion   of   Saints/ 
§  1.  O71  the  Church  and  the  Form  of  her  Government. 

1.  What  did  the  Apostles  do  after  they  had  received 
the  Holy  Ghost  on  Whit-Sunday? 

They  went  forth  into  the  whole  world  preaching  and 
baptizing,  and  gathered  all  those  who  believed  and  were 
baptized  into  congregations  (Sho7't  Hist,  of  Revealed 
Eel,  28,  29). 

2.  What  arose  from  these  congregations  of  believers? 

There  arose  in  many  places  communities  of  Chris- 
tians,^ whose  rulers  were  the  Apostles-  {Short  Hist,  of 
Revealed  Eel.,  30). 

^  See  Acts  of  the  Ap.  ii.  41,  44,  and  iv.  32.  *  The  whole  Book 
of  the  Acts  of  the  Apostles,  and  all  their  Epistles,  bear  witness 
that  they  did  not  only  preach  and  baptize,  but  also  rule  their 
communities  in  every  way.  They  made  reg^ulations  and  laws, 
threatened,  judged,  and  punished;  they  excluded  the  unworthy 


132    CATECHISM  OF  THE  CATHOLIC  EELIGION 

from  the  community  of  the  faithful  (1  Cor.  v.  5,  and  1  Tim.  i. 
20),  and  received  them  again  when  they  repented  (2  Cor.  ii.  ]0. 
and  elsewhere). 

3.  What  further  did  the  Apostles  do  when  the  com- 
munities of  Christians  increased? 

They  chose  elders  from  amongst  them,  ordained  them 
Bishops,  and  appointed  them  everywhere  as  rulers  of  the 
new  Christian  communities,  with  the  commission  that 
they  should  likewise  ordain  and  appoint  others  {Short 
History  of  Revealed  Eel.,  31). 

'And  when  they  had  ordained  to  them  Priests  [or  Elders — 
i.e.,  Bishops  and  Priests]  in  every  church,  and  had  prayed  with 
fasting,  they  commended  them  to  the  Lord,  in  whom  they  be- 
lieved' (Acts  xiv.  22).  Tor  this  cause  I  left  thee  in  Crete, 
that  thou  shouldest  ordain  Priests  [Elders]  in  every  city,  as  I 
also  appointed  thee'  (Titus  i.  5), 

4.  Were  all  these  several  communities  united  with 
one  another? 

Yes,  thej  were  all  closely  united  with  one  another: 
they  professed  the  same  faith,  partook  of  the  same  Sacra- 
ments, and  formed  all  together  one  great  Christian  com- 
munity under  one  common  Head,  St.  Peter  {SJiort  Hist, 
of  Revealed  Rel.,  31). 

5.  What  did  they  call  this  great  community  of  Chris- 
tians under  one  common  Head? 

The  Catholic — i.e.,  the  universal — Church,  or  in  one 
word,  the  Church. 

6.  What,  then,  is  the  Church  even  at  the  present  time? 

The  Church  is  the  same  congregation  of  all  the  faith- 
ful, who,  being  baptized,  profess  the  same  doctrine,  par- 
take of  the  same  Sacraments,  and  are  governed  by  their 
lawful  pastors  under  one  visible  Head,  the  Pope. 

7.  Was  the  Church  thus  organized  by  the  Apostles? 

No;  she  was  thus  organized  by  Jesus  Christ,  her 
Founder;  the  Apostles  were  only  the  instruments  by 
which  He  accomplished  His  will. 

8.  How  did  Jesus  Christ  thus  organize  His  Church? 


CATECHISM  OF  THE  CATHOLIC  EELIGION     133 

By  conferring  His  own  power  upon  the  Apostles,  and 
sending  them  forth  everywhere,  1.  To  preach;  2.  To 
baptize;  and  3.  To  govern  those  who  were  baptized, 
under  the  supremacy  of  St.  Peter. 

Before  Christ  ascended  into  Heaven,  He  said  to  His  Apostles: 
*A11  power  is  given  to  me  in  Heaven  and  in  earth.  Going 
therefore,  teach  ye  all  nations;  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Teaching 
them  to  observe  all  things  whatsoever  I  have  commanded  you: 
and  behold,  I  am  with  you  all  days,  even  to  the  consummation 
of  the  world'  (Matt,  xxviii.  18-20).  And  even  previously  to 
that  He  said  to  them :  *  As  the  Father  hath  sent  me,  I  also  send 
you.  Whose  sins  you  shall  forgive,  they  are  forgiven  them; 
and  whose  sins  you  shall  retain,  they  are  retained'  (John  xx. 
21,  23).  'Amen  I  say  to  you,  whatsoever  you  shall  bind  upon 
earth,  shall  be  bound  also  in  Heaven;  and  whatsoever  you  shall 
loose  upon  earth,  shall  be  loosed  also  in  Heaven'  (Matt,  xviii. 
18).  'He  that  heareth  you,  heareth  me;  and  he  that  despiseth 
you,  despiseth  me'   (Luke  x.  16,  and  elsewhere). 

9.  What  do  you  call  the  threefold  office  which,  together 
with  His  power,  Christ  conferred  upon  the  Apostles? 

The  Teaching,  the  Priestlv,  and  the  Pastoral  Office. 

10.  In  what  does  this  threefold  office  consist? 

The  Teaching  Office  consists  in  the  full  power  to 
preach  the  Divine  Doctrine,  to  condemn  heresies,  and  to 
decide  religious  controversies. 

The  Priestly  Office,  in  the  full  power  to  offer  the  Sac- 
rifice of  the  Mass,  to  administer  the  Sacraments,  to  con- 
secrate, and  to  bless. 

The  Pastoral  Office,  in  the  full  power  to  rule  the 
Church,  consequently  also  to  make  laws  and  inflict  pun- 
ishments. 

11.  Why  were  the  Apostles  to  exercise  their  office  only 
under  the  supreme  authority  of  St.  Peter? 

Because  Christ,  in  order  to  maintain  unity  and  union, 
appointed  St.  Peter  to  be  His  representative  upon  earth, 
and  the  visible  Head  of  the  whole  Church. 

12.  But  is  not  Christ  Himself  the  Head  of  the  Church? 


134    CATECHISM  OF  THE  CATHOLIC  EELIGION 

Christ  is  undoubtedly  the  Head  of  the  Church,  but  the 
invisible  Head. 

13.  Why  did  Christ  ordain  that  the  Church  should  have 
also  a  *  visible '  Head  together  with  the  invisible  One  ? 

Because  the  Church  is  a  visible  community  or  body, 
and  a  visible  body  must  also  have  a  visible  Head. 

Thus  no  kingdom  can  exist  without  a  visible  government,  al- 
though all  kingdoms  in  the  world  are  governed  by  God  in  an 
invisible  manner. 

14.  From  what  do  we  learn  that  Christ  has  appointed 
St.  Peter  to  be  the  Supreme  Head  of  His  Church? 

We  learn  it  from  this,  1.  That  Christ  built  His  Church 
upon  Peter,  as  upon  the  true  foundation-stone;  2.  That 
He  gave  him  in  particular  the  keys  of  the  Kingdom  of 
Heaven;  and  3.  That  He  commissioned  him  alone  to 
feed  His  whole  flock. 

1.  'Thou  art  Peter  [a  rock],  and  upon  this  rock  I  will  build 
my  Church,  and  the  gates  of  hell  shall  not  prevail  against  it' 
(Matt.  xvi.  18).  Because  Peter  was  to  be  the  foundation- 
stone  of  the  Church,  Christ  prayed  particularly  for  him,  that 
'his  faith  might  not  fail,'  and  commissioned  him  'to  confirm 
once  his  brethren'  (Luke  xxii.  32).  2.  'And  I  will  give  to  thee 
the  keys  of  the  Kingdom  of  Heaven.  And  whatsoever  thou 
shalt  bind  upon  earth,  it  shall  be  bound  also  in  Heaven;  and 
whatsoever  thou  shalt  loose  on  earth,  it  shall  be  loosed  also  in 
Heaven'  (Matt.  xvi.  19).  3.  'Feed  my  lambs,  feed  my  sheep' 
(John  xxi.  15-17).  Christ,  it  is  true,  made  His  Apostles  col- 
lectively the  foundation  of  His  Church,  and  gave  them  all  col- 
lectively the  power  of  binding  and  loosing,  and  of  governing 
the  Church ;  but  what  He  promised  and  gave  to  the  Apostles  in 
common,  this  He  first  promised  and  gave  to  Peter  in  particular. 
Thus  Peter  received  the  full  and  independent,  the  Apostles,  on 
the  contrary,  only  a  subordinate,  power. 

15.  What  facts  are  there  to  confirm  us  in  our  belief 
that  Peter  was  appointed  by  Christ  to  be  the  Supreme 
Head  of  the  Church? 

These :  that  after  Christ's  Ascension  into  Heaven 
Peter,  1.  Really  exercised  the  office  of  Head  of  the 
Church;  and  2.  That  he  likewise  was  always  acknowl- 


CATECHISM  OF  THE  CATHOLIC  EELIGION     135 

edged  by  the  Church  as  the  Head  of  the  Apostles,  and 
the  Pastor  of  the  whole  flock  of  Christ. 

1.  As  often  as  something  of  importance  was  to  be  decided  or 
executed,  Peter  arose  first,  and  acted  as  the  head  of  the  rest; 
as,  for  instance,  at  the  election  of  Matthias,  on  the  Feast  of 
Pentecost,  at  the  contention  about  receiving  the  heathens  into 
the  Church,  at  the  Council  of  the  Apostles  in  Jerusalem,  etc. 
(Acts  i.  2,  11,  15).  2.  Even  the  Evangelists,  when  enumerat- 
ing the  Apostles,  always  put  St.  Peter  the  first,  although  he 
was  neither  the  oldest  of  them,  nor  had  been  called  to  the 
Apostleship  before  all  the  others.  St.  Matthew  expressly  says: 
'  The  names  of  the  twelve  Apostles  are  these :  The  First  Simon 
who  is  called  Peter,'  etc.  (Alatt.  x.  2).  The  Fathers  at  the 
General  Council  of  Ephesus  (a.d.  431)  considered  it  as  'a  fact 
questioned  by  no  one,  and  known  in  all  ages,  that  St.  Peter  was 
the  Prince  and  the  Head  of  the  Apostles,  the  Foundation  stone 
of  the  Catholic  Church,'  etc. 

1 6.  Was  the  supremacy  of  a  Head  of  the  Church  to 
cease  after  the  death  of  St.  Peter? 

No;  for,  1.  If  the  Church  was  to  continue  as  Christ 
had  established  it,  the  Eock  also  on  which  He  had  built 
it,  and  the  Supremacy  of  a  Head  which  He  Himself  had 
ordained  to  govern  it,  were  to  continue;  and  2.  If  a 
visible  Head  was  necessary  when  the  Church  was  still 
small,  and  there  were  none,  or  but  few  heresies,  it  was 
much  more  necessary  afterwards  when  the  Church  was 
spread,  and  heresies  and  schisms  were  multiplied. 

17.  Who  has  been  the  visible  Head  of  the  Church 
since  the  death  of  St.  Peter? 

The  Bishop  of  Eome,  commonly  called  the  Pope,  who 
is  the  lawful  Successor  of  St.  Peter  in  the  Episcopal  See 
of  Rome,  and  who,  in  consequence,  has  always  been  ac- 
knowledged as  the  visible  Head  of  the  Church,  and  the 
Vicegerent  of  Christ  on  earth  (Short  Hist,  of  Revealed 
ReU  31). 

The  Councils,  as  well  as  the  Fathers  of  all  ages  individually 
have  unanimously  and  most  decidedly,  by  word  and  deed,  ac- 
knowledged in  the  Eoman  Popes  the  Primacy  and  Supremacy 
of  St.  Peter.  The  CEcumenical  Council  of  Florence  (1438)  re- 
ferred to  'the  Decrees  of  the  General  Councils,  and  the  Eccle- 


136    CATECHISM  OF  THE  CATHOLIC  EELIGION 

siastical  Statutes/  when  it  declared  'that  the  Bishop  of  Rome 
(the  Pope)  possessed  the  Primacy  over  the  whole  universe;  that 
he  was  the  Successor  of  the  Prince  of  the  Apostles,  St.  Peter, 
and  the  true  Vicegerent  of  Jesus  Christ,  the  Head  of  the  whole 
Church,  the  Father  and  Teacher  of  all  Christians;  and  that  he, 
in  the  person  of  St.  Peter,  had  received  from  our  Lord  Jesus 
Christ  the  full  power  of  feeding,  guiding,  and  governing  the 
whole  Church.'  No  General  Council  was  ever  held  at  which 
the  Pope,  or  his  Legates,  did  not  preside;  and  there  never  was 
a  decision  of  the  Church  universally  received  before  it  had  been 
confirmed  by  the  Pope;  and  whosoever  refused  to  recognize  the 
Pope  as  the  Head  of  the  Church  was  at  all  times  considered  by 
all  the  faithful  as  an  apostate. 

In  the  course  of  time,  the  Successor  of  St.  Peter  gained  also, 
by  Divine  dispensation,  possession  of  a  secular  territory  of  con- 
siderable extent,  called  the  Ecclesiastical  States,  that  he  might 
exercise  his  spiritual  power  all  the  more  freely,  and  be  depend- 
ent, not  on  any  human  favor  or  force,  but  on  God  alone. 
(See  Short  History  of  Bevealed  Religion,  48.) 

i8.  Was  the  threefold  office,  which  was  common  to  all 
the  Apostles,  to  continue  at  all  times? 

Yes ;  according  to  the  appointment  of  Christ,  it  was  to 
pass  over  from  the  Apostles  to  their  Successors,  and  to 
continue  in  them,  without  interruption,  to  the  end  of  the 
world. 

19.  How  do  we  know  this  appointment  of  Christ? 

From  the  words  which  He  spoke  when  He  conferred 
the  office  upon  them :  ^  And  behold,  I  am  with  you  all 
days,  even  to  the  consummation  of  the  world  ^  (Matt, 
xxviii.  20)  ;  which  evidently  cannot  be  understood  to 
have  been  said  to  the  Apostles  alone,  since  they,  of  course, 
were  not  to  live  to  the  end  of  the  world. 

20.  Who  are  the  Successors  of  the  Apostles? 

The  Bishops  who  are  rightly  consecrated,  and  are  in 
communion  with  the  Head  of  the  Church,  the  Pope — 
i.e.,  the  Bishops  of  the  Catholic  Church. 

21.  Why  can  no  one  be  a  Successor  of  the  Apostles 
^ho  is  not  in  communion  with  the  Head  of  the  Church? 

1.  Because  he  who  is  separated  from  the  Head  cannot 


CATECHISM  OF  THE  CATHOLIC  RELIGION     137 

even  be  a  member  of  the  Church;^  and  2.  Because  no 
power  has  been  conferred  on  the  Apostles  and  their  Suc- 
cessors, except  when  united  with  him  to  whom  Christ 
has  delegated  the  supreme  and  full  power  over  the  whole 
Church. 

^  Hence  the  general  rule:  'Where  Peter  [i.e.,  the  Pope]  is, 
there  is  the  Church'    (St.  Ambrose,  Doctor  of  the  Church). 

22.  Is  the  Pope  alone,  by  Divine  appointment,  to  go^ 
em  the  Church? 

The  Bishops  also  are,  by  Divine  appointment,  to  gov- 
ern the  Church,  but  only  with,  and  under,  their  Head, 
the  Pope. 

'  Take  heed  to  yourselves,  and  to  the  whole  flock,  wherein  the 
Holy  Ghost  hath  placed  you  Bishops,  to  rule  the  Church  of 
God'  (Acts  XX.  28). 

23.  In  what  manner  do  the  Bishops  rule  the  Church? 

They  rule  it  in  this  manner :  1.  Each  Bishop  governs 
the  diocese  or  bishopric  assigned  to  him  by  the  Pope; 
.and  2.  They  occasionally  assemble  from  the  various  dio- 
ceses of  their  province,  or  of  their  country,  or  even  of 
the  whole  Church,  in  order  to  make  decrees  and  regula- 
tions subject  to  the  approbation  and  sanction  of  the 
Bishop  of  Rome,  our  Holy  Father  the  Pope. 

24.  Through  whom  do  the  Bishops  exercise  their  office 
in  the  particular  Congregations  (Parishes)  of  their  dio- 
ceses? 

Through  the  Priests,  or  Pastors,  sent  to  them. 

25.  When,  then,  may  a  Priest  discharge  the  duties  of 
the  Priesthood? 

When  he  has  been  expressly  sent,  or  authorized,  for 
that  purpose,  by  his  lawful  Bishop. 

The  Priest  receives  his  ordination  and  mission,  not  from  the 
faithful,  but  from  God  through  a  lawful  Bishop.  All  and  every 
one  who  have  thus  been  ordained  and  sent  are  *  ambassadors  for 
Christ,  God  as  it  were  exhorting  by  them'  (2  Cor.  v.  20)  ;  and 
to  all  of  them  is  said  what  Jesus  Christ  said  to  His  Disciples 
when  sending  them:    'He  that  heareth  you,  heareth  me;    and 


138     CATECHIS]\r  OF  THE  CATHOLIC  RELIGION 

he  that  despiseth  you,  despiseth  me;  and  he  that  despiseth  me, 
despiseth  Him  that  sent  me'   (Luke  x.  16). 

26.  By  what  means  are  unity  and  good  order  main- 
tained in  the  whole  Church? 

By  this :  that  all  those  who  are  not  Priests  always  con- 
tinue, with  ready  obedience,  subject  to  the  Priests,  the 
Priests  to  the  Bishops,  and  the  Bishops  to  the  Pope. 

Consequently,  Christ  has  not  given  to  all  the  members  of  the 
Church  the  same  right  and  the  same  power,  but  'hath  set  the 
members  every  one  of  them  in  the  body  [of  the  Church]  as  it 
hath  pleased  Him.  .  .  .  And  He  gave  some  Apostles,  and  some 
Prophets,  and  other  some  Evangelists,  and  other  some  Pastors 
and  Doctors,  for  the  perfecting  of  the  Saints,  for  the  work  of 
the  ministry.  .  .  .  Are  all  Apostles?  Are°  all  Prophets?  Are 
all  Doctors?'  (1  Cor.  xii.  18,  29;  Eph.  iv.  11,  12).  Therefore 
St.  Clement,  the  Disciple  and  Successor  of  St.  Peter,  compares 
the  Church  to  an  army,  in  which  the  privates  are  subordinate  to 
the  captains,  the  captains  to  the  colonels,  and  these  again  to 
the  general. 

Application.  Always  cherish  in  your  heart  a  pro- 
found reverence  and  an  humble  submission  to  the  Holy 
Father  the  Pope,  and  to  the  Bishops  and  Priests  united 
with  him ;  for  they  are  set  over  you  in  the  place  of  God, 
and  it  is  their  duty  to  instruct  you  in  the  name  of  God, 
to  make  you  partake  of  the  Divine  graces,  and  to  lead 
3'ou  to  eternal  salvation.  Woe  to  them  who  despise  the 
Clergy  and  create  schisms  !  ^  They  have  gone  in  the  way 
of  Cain,  and  have  perished  in  the  contradiction  of  Core. 
.  .  .  These  are  w^andering  stars,  to  whom  the  storm  of 
darkness  is  reserved  for  ever^  (Jude  i.  11-13). 

§  2.  On  the  Mar'ks  of  the  Church. 

27.  Has  Christ  estabUshed  one  Church,  or  more  than 
one? 

As,  in  the  words  of  St.  Paul,  there  is  but  ^  one  Lord, 
one  Faith,  one  Baptism,  one  God  and  Father  of  all ' 
(Eph.  iv.  5,  6),  so  there  is  but  one  Church  established  by 
Christ. 

Christ  said :   '  Upon  this  rock  I  will  build  my  Church ' — noi 


CATECHISM  OF  THE  CATHOLIC  RELIGION     139 

Churches  (Matt.  xvi.  18).  'There  shall  be  one  fold  and  one 
shepherd'  (John  x.  16).  And  the  Apostles  call  the  Church  the 
body  of  Christ  (1  Cor.  xii.  27,  and  elsewhere).  Now,  Christ 
has  only  one  body;  therefore  He  has  also  established  only  one 
Church. 

28.  Is  it  easy  to  recognize  this  one  Church  established 
by  Christ? 

Yes;  for  Christ  has  established  a  visible  Church  with 
perceptible  marks,  so  that  it  is  easy  to  find  her;^  other- 
wise He  could  not  have  commanded  us,  under  pain  of 
eternal  damnation,  to  apply  to  the  Church,  and  to  hear 
her.- 

^ '  Neither  do  men  light  a  candle  and  put  it  under  a  bushel, 
but  upon  a  candlestick,  that  it  may  shine  to  all  that  are  in  the 
house'  (Matt.  v.  15).  ^*If  thy  brother  shall  offend  against 
thee,  go  and  tell  the  Church ;  and  if  he  will  not  hear  the  Church, 
let  him  be  to  thee  as  the  heathen  and  publican'  (Matt,  xviii. 
17). 

29.  How  is  the  Church  of  Christ  visible? 

The  Church  of  Christ  is  visible,  1.  In  her  superiors 
and  members;  2.  In  her  doctrine;  and  3.  In  the  Sacri- 
fice of  the  Mass,  and  in  the  administration  of  the  Sacra- 
ments. 

If  the  Church  were  not  visible  in  this  manner,  how  would  it 
then  be  possible,  according  to  the  direction  of  Christ  and  the 
Apostles  (Hebr.  xiii.  17;  Mark  xvi.  15,  16,  and  elsewhere),  to 
'obey  the  Prelates'  (Bishops  and  Priests)  of  the  Church,  to 
hear  her  Teachers,  to  participate  in  her  Sacrifice  and  Sacra- 
ments, or,  in  general,  in  her  Divine  Service? 

30.  By  what  marks  may  the  true  Church  of  Christ  be 
known? 

The  true  Church  of  Christ  may  be  known  by  these 
four  marks:  1.  She  is  One;  2.  She  is  Holy;  3/ She  is 
Catholic;  and  4.  She  is  Apostolic. 

As  early  as  a.d.  325  it  was  pronounced  in  the  Nicene  Creed: 
'I  believe  in  One,  Holy,  Catliolic,  and  Apostolic  Church.' 

31.  Why  must  the  true  Church  of  Christ  be  One,  Holy, 
CathoUc,  and  Apostolic? 

She  must  be,  1.  One,  because  no  kingdom  can  stand 
'  that  is  divided  against  itself  '  (Luke  xi.  17) ;    3.  Holy, 


140    CATECHISM  OF  THE  CATHOLIC  EELIGION 

because  her  Founder  is  holy,  and  her  object  is  to  lead  all 
men  to  holiness;  3.  Catholic,  or  Universal,  because  she 
has  been  established  for  all  nations  and  for  all  times 
(Matt,  xxviii.  19),  and  is,  according  to  the  promise  of 
Christ  and  of  the  Prophets,  to  be  spread  over  the  whole 
universe ;  *  and  4.  Apostolic,  because  her  origin  and  her 
doctrine  are  Apostolic  (Eph.  ii,  20),  and  her  rulers  must 
be  lawful  Successors  of  the  Apostles  (p.  136,  quest.  18- 
21). 

32.  Which  Church  has  all  these  four  marks? 

It  is  evident  that  no  Church  has  these  four  marks  ex- 
cept the  Roman  Catholic — namely,  that  Church  which 
acknowledges  the  Pope  of  Eome  as  her  Head. 

33.  Why  is  the  Roman  Catholic  Church  evidently 
*One'? 

Because  she  has  at  all  times  and  in  all  places,  1.  The 
same  Faith;  2.  The  same  Sacrifice  and  the  same  Sacra- 
ments ;  and  3.  A  common  Head. 

34.  Why  is  the  Roman  Catholic  Church  evidently 
*Holy'? 

1.  Because  her  Founder  is  holy,  and  she  teaches  a 
holy  doctrine;  2.  Because  she  faithfully  preserves  and 
dispenses  all  the  means  of  sanctification  instituted  by 
Christ;  and  3.  Because  there  were  in  her  at  all  times 
Saints,  whose  holiness  God  has  also  confirmed  by  mira- 
cles and  extraordinary  graces  (Short  Hist,  of  Revealed 
Religion,  37,  41,  46). 

Abuses  and  failings  of  individual  members,  cannot  be  im- 
puted to  the  Church  herself,  because  they  did  not  arise  from  her 
doctrine  or  organization,  and  were  never  approved  of  by  her. 
If  a  Church  were  no  longer  to  be  the  true  Church  on  account  of 
abuses  and  scandals  met  with  in  her,  why,  then,  did  Christ 
Himself  compare  His  Church  to  a  field  in  which  wheat  and 
cockle  grow  together,  and  to  a  net  that  contains  both  good  and 
bad  fishes?  (Matt.  xiii.).  And  where,  then,  was  the  true 
Church  in  the  days  of  the  Apostles? — for  even  then  there  were 

*  See  Dage  109,  quest.  17;  and  page  113,  quest.  31. 


CATECHISM  OF  THE   CATHOLIC  RELIGION    141 

scandals    (1  Cor.  xi.),  and  also  blameworthy  Bishops,  in  the 
Church  (Apoc.  ii.  and  iii.). 

35.  Why  is  the  Roman  Church  evidently  *  Catholic '  or 

*  Universal  *  ? 

1.  Because  from  the  time  of  Christ  she  has  continually 
existed  with  the  same  Teaching,  the  same  Priestly,  and 
the  same  Pastoral  Office  as  at  the  present  time;  2.  Be- 
cause she  is  spread  over  the  whole  universe;  and  3.  Be- 
cause she  is  constantly  spreading,  in  accordance  with  the 
Divine  commission,  '  Go  ye  into  the  whole  world,  and 
preach  the  Gospel  to  every  creature  '  (Mark  xvi.  15). 

Therefore,  the  Roman  Church  was  always  called  Catholic, 
even  by  apostates  and  infidels,  as  St.  Augustine  testifies;  and 
up  to  this  day  she  is  called  throughout  the  world  the  Catholic 
Church. 

36.  Why    is    the    Roman    Catholic    Church    evidently 

*  ApostoUc '  ? 

1.  Because  her  origin  is  unquestionably  traced  back 
to  the  Apostles ;  2.  Because  her  doctrine  is  grounded  on 
Apostolic  Tradition;^  and  3.  Because  her  rulers,  the 
Pope  and  the  Bishops,  are  lawful  successors  of  the  Apos- 
tles (p.  136,  quest.  20). 

^  It  is  an  undisputed  fact  that  Anglicans  and  others  approach 
the  nearer  to  the  Catholic  Church  the  more  diligently  and  sin- 
cerely they  search  in  the  writings  of  the  Holy  Fathers  for  the 
Apostolic  Traditions. 

37.  But  are  not  non-Catholic  Religious  Societies  also 
9ne? 

No ;  they  are  not,  and  cannot  be,  one,  1.  Because  they 
have  no  common  Head;  and  2.  Because  every  one  of 
their  members  has  a  right  to  interpret  and  believe  the 
Holy  Scriptures  as  he  likes. 

Therefore  'they  are  children  tossed  to  and  fro,  and  carried 
about  with  every  wind  of  doctrine'   (Eph.  iv.  14). 

38.  And  why  can  none  of  them  be  called  holy? 

1.  Because  their  founders  were  not  holy;  2.  Because 
they  have  rejected  many  articles  of  faith  and  means  of 
sanctification,  as;  for  example^  the  Sacrifice  gf  the  Mass 


142     CATECHISM  OF   THE   CATHOLIC  RELIGION 

and  most  of  the  Sacraments,  and  have,  on  the  con- 
trary, established  principles  which  are  directly  opposed 
to  sanctity  (Short  Hist,  of  Revealed  Religion,  43)  ; 
and  3,  Because  they  cannot  produce  from  among  them- 
selves one  Saint,  confirmed  as  such  by  his  miraculous 
power. 

39.  Why  can  none  of  them  be  called  Catholic? 
Because  they  arose  only  in  later  years,  and  have  not 

ceased  to  split  again  into  numerous  sects,  none  of  which 
is  universally  spread  or  continually  spreading  in  the 
manner  ordained  by  Christ  {Short  Hist,  of  Revealed 
Rel,  43  and  47). 

40.  And  why  can  none  of  them  be  called  Apostolic? 

1.  Because  they  did  not  come  into  existence  till  long 
after  the  time  of  the  Apostles,  and  then  by  separating 
themselves  from  the  old  Apostolic  Church;  2.  Because 
doctrine  ever  wavering  and  ever  changing,  as  theirs  is, 
cannot  certainly  be  Apostolic ;  and  3.  Because  they  have 
no  lawful  successors  of  the  Apostles,  and,  therefore, 
neither  Teachers  nor  Pastors  sent  by  Christ. 

41.  If,  then,  none  but  the  Roman  Catholic  Church  has 
the  marks  of  the  *  one '  Church  of  Christ,  what  f oUows  from 
tiiis? 

That  the  Eoman  Catholic  Church  alone  is  the  true 
Church  established  by  Jesus  Christ. 

Application.  Pray  frequently  for  the  peace  and  exal- 
tation of  the  Catholic  Church,  and  for  the  conversion  of 
the  heretics  and  infidels.  "'  Blessed  are  all  they  that  love 
thee  [the  Church],  and  that  rejoice  in  thy  peace  '  (Tob. 
xiii.  18). 

§  3.  On  the  End  of  the  Church,  and  on  her  Qualities 
resulting  from  this  End. 

42.  For  what  end  did  Christ  establish  the  Church? 

Christ  established  the  Church,  that  by  her  He  might 
lead  all  men  to  eternal  salvation. 


CATECHISM  OF   THE   CATHOLIC  RELIGION     143 

43.  What  has  the  Church  to  do,  in  order  to  lead  men 
to  salvation? 

She  has,  1.  To  preach  the  doctrine  of  Christ  to  them; 

2.  To  administer  to  them  the  means  of  grace  instituted 
by  Christ;  and  3.  To  guide  and  govern  them  in  the  way 
to  eternal  life. 

44.  How  has  Christ  enabled  the  Church  to  do  all  this 
in  a  proper  manner? 

1.  He  has  entrusted  the  Church  with  His  doctrine, 
His  means  of  grace,  and  His  powers,  by  conferring  upon 
her  His  Teaching,  His  Priestly,  and  His  Pastoral  Office; 
and  2.  He  has  given  her  the  help  of  the  Holy  Ghost,  in 
order  that  she  might  also  always  keep  the  Divine  doc- 
trine pure,  rightly  administer  the  means  of  grace,  and 
exercise  her  powers  for  the  salvation  of  mankind. 

45.  By  whom  is  the  Divine  doctrine  always  preserved 
pure  and  uncorrupted  in  the  Church? 

By  the  Infallible  Teaching  Body  of  the  Church. 

46.  Who  composes  this  Infallible  Teaching  Body? 
The  Pope,  and  the  Bishops  united  with  him. 

They  are  also  called  the  Teaching  Church,  or  simply  the 
Church  (Matt,  xviii.  17),  in  contradistinction  to  the  rest  of  the 
faithful,  who  are  called  the  Hearing  Church. 

47.  Why  is  the  Teaching  Church  called  infallible? 

Because,  by  the  assistance  of  the  Holy  Ghost,  she  is 
secured  against  erring  both  in  matters  of  faith  and  of 
morals. 

48.  Who  assures  us  that  the  Church  cannot  err? 
Christ  Himself,  who  has  promised  us,  1.  That  '  He 

will  be  with  her  all  davs,  even  to  the  consummation  of 
the  world'  (Matt,  xxviii.  20);  2.  That  ^  the  Spirit  of 
Truth  shall  abide  with  her  for  ever  '  (John  xiv.  16,  17)  ; 

3.  That  ^  the  gates  of  hell  shall  not  prevail  against  her  '^ 
(Matt.  xvi.  18). 

^  Were  it  possible  that  the  Teaching  Church  might  err,  the 
Hearing  Church  would  likewise  fall  into  error,  as  she  is  to  be 
instructed    and    guided    by    the    former;    and    then   the   whole 


144    CATECHISM  OF  THE   CATHOLIC  RELIGION 

Church  would,  contrary  to  the  promise  of  Christ,  be  prevailed 
against  by  the  spirit  of  lies,  or  the  powers  of  hell. 

49.  What  does  St.  Paul  call  the  Church  on  account  of 
her  InfallibiUty? 

St.  Paul  calls  the  Church  '  pillar  and  ground  of  the 
truth'  (1  Tim.  iii.  15). 

50.  But  have  there  not  also  been  in  the  Catholic 
Church  some  individual  Teachers  who  have  fallen  into 
error? 

Yes ;  but  this  happened  only  because  they  taught  dif- 
ferently from  the  whole  Teaching  Body ;  for  Infallibility 
is  not  granted  to  each  one  individually,  but  to  the  Teach- 
ers (Bishops)  collectively,  when  united  with  the  Pope. 

If  non-Catholics  pretend  to  say  that  the  whole  Catholic 
Church  has,  in  the  course  of  time,  departed  from  the  Divine 
doctrine,  and  fallen  into  errors,  1.  They  manifestly  contradict 
the  promises  of  our  Divine  Saviour;  2.  They  condemri  all  the 
Holy  Fathers  of  the  Church,  who  taught  exactly  the  same  as 
the  Catholic  Church  teaches ;  3.  They  set  themselves  at  variance 
with  one  another,  since  they  have  always  disagreed  among 
themselves  about  what  properly  is  Divine  doctrine,  and  what  is 
not;  and  4.  They  must,  if  the  nations  had  been  deceived  by  the 
Teaching  Church,  lay  the  fault  on  God,  who  continually  ac- 
credited the  Catholic  Church  together  with  her  Teachers,  and 
confirmed  her  authority  by  evidently  protecting  her  at  all  times, 
by  spreading  her  over  the  whole  world,  by  illustrating  her  by 
innumerable  miracles,  and  blessing  her  labors  with  the  most 
glorious  success  (Short  Hist,  of  Revealed  Eel.,  Conclud.  Re- 
marks, 6,  7,  8)  ;  whereas,  on  the  other  hand,  the  sectarians 
never  could  corroborate  their  pretended  mission  by  any  miracle, 
but,  on  the  contrary,  fell  into  many  manifest  contradictions 
and  pernicious  errors,  by  which  the  world  was  only  more  and 
more  corrupted  {Short  Hist,  of  Bevealed  Bel.,  42,  47). 

51.  If,  then,  differences  arise  in  matters  of  faith,  what 
are  we  to  do? 

We  must  adhere  to  the  decisions  of  the  Church. 

'And  He  gave  some  Apostles,  .  .  .  and  other  some  Pastors 
and  Doctors,  .  .  .  that  henceforth  we  be  no  more  children 
tossed  to  and  fro,  and  carried  about  with  every  wind  of  doc- 
trine by  the  wickedness  of  men,  by  cunning  craftiness,  by 
which  they  lie  in  wait  to  deceive'   (Eph.  iv.  11,  14)- 


CATECHISM  OF  THE  CATHOLIC  EELIGION     145 

52.  By  whom  are  the  decisions  of  the  Church  given? 

Either  by  the  Supreme  Head  of  the  Church,  the  Pope, 
or  by  a  Council  confirmed  by  the  Pope  {Short  Hist,  of 
Revealed  Religion,  36). 

53.  Are  all  Christians  bound  to  submit  to  the  deci- 
sions of  the  Pope? 

Yes,  as  often  as  he  decides  as  Head  and  Teacher  of 
the  whole  Church  in  matters  of  faith  and  morals,  the 
Pope  is  as  infallible  as  the  Church  herself. 

54.  Is  the  Pope  infallible? 

Yes ;  the  General  Council  of  the  Vatican,  in  1870,  de- 
fined that  the  Pope  is  infallible  when  he  teaches  the 
Church  ex  cathedra. 

55.  Is  not  this  a  new  doctrine? 

'No;  the  Church  then  defined — that  is,  solemnly  de- 
clared in  precise  words — a  doctrine  which  had  always 
been  held  and  acted  on. 

In  doing  this  the  Church  acted  just  as  she  had  done  in  the 
first  General  Council  of  Nicea  (a.d.  325),  when  she  similarly  de- 
fined the  doctrine  of  the  Divinity  of  Christ,  which  had  been  held 
and  acted  on  before  that  date;  and  as  she  has  acted  at  other 
times,  in  regard  to  other  doctrines,  whenever  she  saw  that  it 
was  necessary  to  define  them. 

56.  What  is  the  meaning  of  the  InfallibiUty  of  thf» 
Pope?    Does  it  mean  that  he  cannot  do  wrong? 

By  no  means.  The  Pope  is  a  child  of  Adam,  and,  like 
other  men,  can  have  faults  and  can  commit  sin.  In- 
fallibility refers  not  to  his  life  and  conduct,  but  to  his 
official  teaching  of  doctrine,  and  means  that  in  such 
teaching  he  cannot  fall  into  error. 

57.  Are  the  words  of  the  Pope,  therefore,  always  in- 
fallible? 

No;  the  words  of  the  Pope  are  always  to  be  received 
with  the  respect  due  to  his  high  authority.  But  they 
are  infallible  only  when  he  teaches  ex  cathedra  as  Pope. 

58.  When  does  the  Pope  speak  *  ex  cathedra  '  ? 

The  Pope  speaks  ex  cathedra  when,  in  the  exercise  of 


146     CATECHISM  OF  THE   CATHOLIC  EELIGION 

his  office  as  Head  of  the  Church,  and  Chief  Pastor  and 
Teacher  of  all  the  faithful,  he  declare's  what  is  to  be  held 
by  the  Universal  Church  as  the  true  doctrine  on  any  mat- 
ter of  faith  or  morals. 

59.  Why  cannot  the  Pope  teach  error  when  he  speaks 
*  ex  cathedra  '  ? 

Because  God  will  not  allow  him  to  do  so.  Infallibility 
does  not  depend  on  the  virtue  or  on  the  learning  of  the 
Pope,  but  on  the  special  assistance  of  the  Holy  Ghost, 
given  him  according  to  the  promise  of  Christ,  who  said 
to  St.  Peter :  '  I  have  prayed  for  thee,  that  thy  faith  fail 
not.  And  thou,  being  once  converted,  confirm  thy  breth- 
ren' (Lukexxii.  32). 

60.  Is  the  Infallibility  of  the  Pope  the  same  as  the 
InfaUibility  of  the  Church? 

Yes,  precisely.  The  Pope  is  the  Supreme  Pastor  and 
Teacher,  whose  voice  all  the  faithful,  clergy  and  laity, 
'  lambs  and  sheep,'  are  commanded  by  Christ  to  hear  and 
to  follow.  If  he  could  teach  error  ex  cathedra,  the 
Church  would  then  follow  him  into  error,  and  would 
thereby  fail ;  and  so  the  promises  of  Christ  would  be  fal- 
sified, which  is  impossible. 

61.  How  do  we  know  that  this  doctrine  was  always 
held  and  acted  on  in  the  Catholic  Church? 

Because  from  the  beginning  whoever  obstinately  re- 
fused to  accept  and  believe  a  doctrine  of  Catholic  Faith, 
when  so  declared  ex  cathedra  by  the  Pope,  was  always  cut 
off  from  the  communion  of  the  Church,  and  condemned 
as  a  heretic. 

'  I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven,  and 
whatsoever  thou  shalt  bind  upon  earth,  it  shall  be  bound  also  in 
Heaven;  and  whatsoever  thou  shalt  loose  on  earth,  it  shall  be 
loosed  also  in  Heaven'  (Matt.  xvi.  19).  'I  have  prayed  for 
thee,  that  thy  faith  fail  not,  and  thou,  being  once  converted, 
confirm  thy  brethren'  (Luke  xxii.  32).  'Feed  my  lambs,  feed 
my  sheep'  (John  xxi.  15-17).  The  authority  of  the  Pope  to 
decide  doctrinal  controversies  conclusively,  and  to  define  the 
true  faith-  for  the  whole  Church,  was  ever  acknowledged  and 


CATECHISM  OF  THE  CATHOLIC  RELIGION    147 

acted  on.  Those  who  broached  heresies  in  any  part  of  the 
world,  and  were  condemned  by  their  own  local  Bishops,  often 
appealed  to  the  supreme  decision  of  the  Bishop  of  Rome.  On 
the  other  hand.  Catholic  Bishops  and  Patriarchs,  like  St.  Atha- 
nasius,  St.  John  Chrysostom,  and  others,  who  were  often  perse- 
cuted and  unjustly  condemned  by  synods,  appealed  to  the  Pope, 
who  reversed  and  annulled  the  unjust  decrees,  and  decided  in 
favor  of  the  condemned  ones,  as  holding  the  true  doctrine. 
Nestorius,  Eutyc"hes,  and  other  heresiarchs  were  condemned  by 
the  Popes,  and  the  decisions  of  the  Roman  Pontiffs  were  re- 
ceived as  conclusive,  and  w^ere  honored  as  'the  voice  of  Peter 
speaking  through  his  successor, '  which  it  would  be  heresy  to  de- 
part from.  St.  Augustine  held  that  a  controversy  was  closed 
definitively  when  the  Pope  had  decided  it.  Eoma  locuta  est! 
In  defining  the  infallibility  of  the  Roman  Pontiff,  the  Vatican 
Council  did  not  introduce  a  new  doctrine,  but  simply  defined 
the  ordinary  and  normal  mode  in  which  Christ  has  willed  and 
provided  that  his  Church  shall  in  fact  be  kept  infallibly  in  the 
path  of  Divine  truth  and  saved  from  the  assaults  of  hell,  ever 
striving  to  lead  her  into  error. 

62.  How  does  the  Church  decide  when  differences 
arise  in  matters  of  faith? 

She  decides  according  to  the  tenor  of  Holy  Scripture 
and  tradition. 

63.  Does  the  Church,  then,  teach  nothing  new,  when, 
in  such  differences,  she  decides  what  is  to  be  beUeved? 

Xo;  she  only  explains  the  Word  of  God  entrusted  to 
her  in  Holy  Scripture  and  tradition,  and  condemns  the 
opposite  errors  and  innovations. 

The  doctrine  of  the  Catholic  Church  is  no  other  than  the 
doctrine  of  Christ  and  the  Apostles,  which  she  has  been  en- 
trusted with,  in  order  that  she  may  faithfully  preserve  and 
preach  it.  The  Church,  therefore,  perpetually  adheres  to  the 
old  doctrine,  inherited  from  the  Fathers,  and  cries  out  with  the 
Apostle  to  all:  'Keep  that  which  is  committed  to  thy  trust, 
avoiding  the  profane  novelties  of  words,  and  oppositions  of 
knowledge  falsely  so  called'  (1  Tim.  vi.  20,  and  2  Tim.  i.  14). 
*  But  evil  men  and  seducers  shall  grow  worse  and  worse :  erring, 
and  driving  into  error.  But  continue  thou  in  those  things 
which  thou  hast  learned,  and  which  have  been  committed  to 
thee'  (2  Tim.  iii.  13,  14).  *If  any  one  preach  to  you  a  Gospel 
besides  that  which  you  have  received,  let  him  be  anathema' 
(Gal.  i.  9).    'What  has  been  believed  in  all  places,  at  all  times, 


148    CATECHISM  OF  THE   CATHOLIC  KELIGION 

and  by  all  people,  that  is  really  and  truly  Catholic*  (Vincent  of 
Lerins;  d.  450). 

§  4.  O/i  Salvation  in  the  true  Church  of  Christ  alone. 

64.  If  the  Catholic  Church  is  to  lead  all  men  to  eternal 
salvation,  and  has,  for  that  purpose,  received  from  Christ 
her  doctrine,  her  means  of  grace,  and  her  powers,*  what, 
for  his  part,  is  every  one  obUged  to  do? 

Every  one  is  obliged,  under  pain  of  eternal  damnation, 
to  become  a  member  of  the  Catholic  Church,  to  believe 
her  doctrine,  to  use  her  means  of  grace,  and  to  submit 
to  her  authority. 

65.  Who  teaches  us  this  obligation? 

Jesus  Christ  Himself,  in  these  words  (Matt,  xviii. 
17)  :  "^  If  he  will  not  hear  the  Church,  let  him  be  to  thee 
as  the  heathen  and  publican ' ;  and  (Mark  xvi.  16)  :  ^  He 
that  believeth  not  [the  Apostles  and  their  lawful  Suc- 
cessors] t  shall  be  condemned.' 

Hence  the  Catholic  Church  is  justly  called  the  only  saving 
Church.  To  despise  her  is  the  same  as  to  despise  Christ; 
namely,  His  doctrine,  his  means  of  grace,  and  His  powers;  to 
separate  from  her  is  the  same  as  to  separate  from  Christ,  and 
to  forfeit  eternal  salvation.  Therefore,  St.  Augustine,  and  the 
other  Bishops  of  Africa,  at  the  Council  of  Zirta,  a.d.  412, 
pronounced  this  decision:  'Whosoever  is  separated  from  the 
Catholic  Church,  however  commendable  in  his  own  opinion  his 
life  may  be,  he  shall  for  this  very  reason,  that  he  is  at  the 
same  time  separated  from  the  Unity  of  Christ,  not  see  life,  but 
the  wrath  of  God  abideth  on  him'  (John  iii.  36). 

66.  Who  is  a  member  of  the  Catholic  Church? 

Every  one  who  is  baptized,  and  has  neither  voluntarily 
separated  himself,  nor  has  been  excluded,  from  her. 

67.  Who  have  voluntarily  separated  themselves  from 
the  Church? 

1.  All  those  who  by  their  own  fault  are  Heretics,  i.e., 
who  profess  a  doctrine  that  has  been  condemned  by  the 

*  Compare  page  142,  quest.  42-44. 
t  Compare  page  136,  quest.  18  and  19. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    149 

Church ;  or  who  are  Infidels — that  is,  who  no  longer  havQ 
nor  profess  any  Christian  faith  at  all ;  and  2.  All  those 
who  by  their  own  fault  are  Schismatics — that  is,  who 
have  renounced,  not  the  doctrine  of  the  Church,  but  thei^ 
obedience  to  her,  or  to  her  Supreme  Head,  the  Pope, 

68.  Who  are  excluded  from  the  Catholic  Church? 

Excommunicates — that  is,  those  who,  as  degenerate 
members,  have  been  expelled  from  the  communion  of  the 
Church. 

69.  Are  not  those  also  who  are  heretics  without  their 
own  fault  separated  from  the  CathoUc  Church? 

Such  as  are  heretics  without  their  own  fault,  but  sin- 
cerely search  after  the  truth,  and  in  the  meantime  do  the 
will  of  God  to  the  best  of  their  knowledge,  although  they 
are  separated  from  the  body,  remain,  however,  united  to 
the  soul  of  the  Church,  and  partake  of  her  graces. 

Even  those  who  are  heretics  without  their  own  fault  are  de- 
prived, though  not  of  all,  at  least  of  many,  graces  and  bless- 
ings of  our  holy  religion;  as,  for  instance,  the  Holy  Sacrifice 
of  the  Mass,  the  true  Lord's  Supper,  Sacramental  Absolution, 
the  Holy  Sacraments  administered  to  the  dying,  etc.  There- 
fore, we  should  fervently  pray  for  heretics,  and  by  sincere 
charity,  and  an  edifying  life,  contribute  towards  their  con: 
version. 

70.  Who  is  a  heretic  by  his  own  fault? 

A  heretic  by  his  own  fault  is,  1.  He  who  knows  the 
Catholic  Church,  and  is  convinced  of  her  truth,  but  does 
not  join  her ;  and  2.  He  who  could  know  her,  if  he  would 
candidly  search,  but,  through  indifference  and  other  cul- 
pable motives,  neglects  to  do  so. 

71.  Does  it  become  us  to  judge  whether  this  one  or 
that  is  outside  the  Church  by  his  own  fault  or  not? 

No;  for  such  judgment  belongs  to  God,  who  alone  is 
*the  searcher  of  hearts  and  reins'  (Ps.  vii.  10),  and 
'judges  the  secrets  of  men'  (Rom.  ii.  16). 

On  this  subject  consult  'The  Sincere  Christian  Instructed^ 
(Appendix).     By  the  Right  Rev.  George  Hav. 


150    CATECHISM  OF   THE   CATHOLIC  EELIGION 

'Judge  not  before  the  time,  until  the  Lord  come,  who  both 
will  bring  to  light  the  hidden  things  o'f  darkness,  and  will 
make  manifest  the  counsels  of  the  hearts'  (1  Cor.  iv.  5). 

72.  To  obtain  eternal  salvation  is  it  sufficient  to  be  a 
member  of  the  Catholic  Church? 

No;  for  there  are  also  rotten  and  dead  members  (Apoc. 
iii.  1),  who  by  their  sins  bring  upon  themselves  eternal 
damnation. 

73.  What,  then,  do  we  profeisS  to  believe  by  these  words 
of  the  Creed,  *  I  believe  in  the  Holy  CathoUc  Church '? 

We  profess  to  believe  that  Jesus  Christ  has  established 
a  visible  Church,  endless  in  her  duration,  and  infallible 
in  her  doctrine,  which  we  must  believe  and  obey  without 
reserve,  if  we  would  obtain  eternal  salvation;  and  that 
this  is  no  other  than  the  Roman  CatJiolic  Church. 

Application.  It  is  right  for  us  to  call  the  Catholic 
Church  our  mother;  for  1.  She  has  regenerated  us  in  a 
spiritual  manner  in  baptism,  and  has  made  us  children 
of  God;  2.  She  feeds  us  with  the  Word  of  God,  and  with 
the  Bread  of  Angels;  3.  She  brings  us  up  in  the  fear 
of  the  Lord;  and  4.  She  kindly  prays  for  us,  comforts 
us,  and  assists  us,  as  long  as  we  live  here  below,  and  even 
after  we  have  departed  this  life.  Honor  and  love,  there- 
fore, the  Church  as  your  mother;  listen  diligently  to 
her  instructions,  and  humbly  submit  to  all  her  laws  and 
directions ;  for  '  he  shall  not  have  God  for  his  Father  who 
will  not  have  the  Church  for  his  Mother'  (St.  Cyprian, 
Bishop  and  Martyr;  d.  258). 

§  5.  The  Communion  of  Saints. 

74.  Are  only  the  faithful  on  earth  united  together  as 
one  Church? 

No;  with  the  faithful  on  earth  are  also  spiritually 
united  the  saints  in  Heaven  and  the  souls  in  Purgatory. 

The  faithful  on  earth  who  are  members  of  the  Catholic 
Church  constitute  the  Church  Militant;  the  souls  in  Purgatory, 
the  Church  Suffering;  and  the  Saints  in  Heaven,  the  Church 


CATECHISM   OF   THE   CATHOLIC  EELIGION     151 

Triumphant;  yet   these  three  Churches   are,  strictly  speaking, 
but  one  in  dift'erent  states. 

75.  In  what  does  this  spiritual  union  consist? 

This  spiritual  union  consists  in  this :  that  all  are  mem- 
bers of  one  body,  whose  head  is  Christ  Jesus,  and  that 
therefore  the  diiferenr  members  participate  in  one  an- 
other's spiritual  goods. 

*As  in  one  body  we  have  many  members,  so  we,  being  many, 
are  one  body  in  Christ,  and  every  one  members  one  of  another' 
(Rom.  xii.  4,  5).  ^He  [Christ]  is  the  Head  of  the  body,  the 
Church'   (Col.  i.  18). 

76.  What  is  this  spiritual  union  caUed? 

The  Communion  of  Saints. 

77.  Why  are  all  the  members  of  this  Communion 
styled  *  Saints'? 

Because  all  are  called  to  he  Saints  (1  Thess.  iv.  3), 
and  have  been  sanctified  by  baptism ;  and  many  of  them 
have  already  arrived  at  sanctity. 

78.  What  benefit  do  we  reap  from  the  communion 
with  the  Saints  in  Heaven? 

AYe  partake  of  the  merits  vrhich  they  acquired  while 
here  below,  and  are  assisted  by  their  intercession  with 
God  in  our  behalf. 

79.  But  does  not  death  dissolve  all  union  between  the 
living  and  the  dead? 

Xo ;  no  more  than  it  dissolves  their  union  with  Christ, 
their  Head. 

80.  What  benefit  do  the  souls  in  Purgatory  receive 
from  our  communion  with  them? 

We  come  to  the  assistance  of  these  our  suffering 
brethren,  in  order  that  their  pains  may  be  mitigated  and 
shortened. 

81.  By  what  means  can  we  assist  the  poor  souls  in 
Purgatory? 

By  prayers,  alms-deeds,  and  other  good  works,  espe- 
cially by  "the  Holy  Sacrifice  of  the  Mass  and  the  appli- 
cation of  Indulgences. 


152    CATECHISM  OF  THE  CATHOLIC  EELIGION 

'Judas  [Machabeus]  sent  twelve  thousand  drachms  of  silver 
to  Jerusalem  for  sacrifice  to  be  offered  for  the  sins  of  the  dead. 
It  is,  therefore,  a  holy  and  wholesome  thought  to  pray  for  the 
dead,  that  they  may  be  loosed  from  sins'  (2  Mach.  xii.  43,  46). 
That  the  Church  has  at  all  times  prayed  for  the  dead,  and  that 
the  Apostles  themselves  ordained  to  remember  them  at  the  Holy 
Sacrifice  of  the  Mass,  is  testified  by  the  most  ancient  Fathers 
of  the  Church.    (All  Souls'  Day.) 

82.  What  profit  do  we  derive  from  the  mutual  com- 
munion with  the  faithful  on  earth? 

We  participate  in  all  the  Masses,  prayers,  and  good 
works  of  the  Catholic  Church,  and,  in  general,  in  all 
her  spiritual  goods. 

'God  hath  tempered  the  body  together  .  .  .  that  the  mem- 
bers might  be  mutually  careful  one  for  another.  .  .  .  Now,  you 
are  the  body  of  Christ,  and  members  of  member'  (1  Cor.  xii. 
24-27). 

83.  Do  sinners,  as  long  as  they  are  not  cut  off  from 
the  Church,  also  share  in  this  communion? 

Sinners  as  dead  members  forfeit,  indeed,  most  of  the 
spiritual  goods;  nevertheless,  in  virtue  of  their  union 
with  the  Church,  they  still  receive  various  blessings  and 
graces,  which  help  to  their  conversion. 

Application.  Every  day  pray  for  your  fellow-Chris- 
tians who  are  either  combating  on  earth  or  suffering  in 
Purgatory,  and  recommend  yourself  every  morning  and 
night  to  the  protection  of  the  Saints  in  Heaven.  Above 
all,  strive  to  lead  a  holy  life;  for  '  we  are  fellow-citizens 
with  the  Saints,  and  the  domestics  of  God'  (Eph.  ii. 
19). 

The  Tenth  Article. 

'The  Forgiveness  of  Sins.' 

I.  What  does  the  Tenth  Article  of  the  Creed  teach  us? 

That  in  the  Catholic  Church  we  can  receive,  through 
the  merits  of  Jesus  Christ,  forgiveness  of  sins  and  of 
the  punishment  due  to  them. 


CATECHISM  OF  THE  CATHOLIC  EELIGION"     153 

'Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  in 
whom  we  have  redemption  through  His  blood,  the  remission  of 
sins,  according  to  the  riches  of  His  grace'  (Eph.  i.  3,  7). 

2.  What  sins  can  be  forgiven  in  the  Catholic  Church? 

All  sins  without  exception. 

3.  What  must  the  sinner  do  in  order  to  obtain  forgive- 
ness of  his  sins? 

1.  He  must  truly  repent;  for  Christ  says,  ^Unless 
you  shall  do  penance,  you  shall  all  perish'  (Luke  xiii. 
3)  ;  and  2.  He  must  worthily  receive  the  Sacraments 
instituted  by  Christ  for  the  remission  of  sins. 

4.  Which  Sacraments  were  instituted  by  Christ  for  the 
remission  of  sins? 

The  Sacraments  of  Baptism  and  Penance. 

5.  Who  has  power  to  forgive  sins  in  the  Sacrament  of 
Penance? 

The  Bishops  of  the  Catholic  Church  and  the  Priests 
commissioned  by  them;  for  it  was  to  them  only  that 
Christ  said,  '  Whose  sins  you  shall  forgive,  they  are  for- 
given tjiem'  (John  xx.  23). 

Application.  Give  hearty  thanks  to  God  for  having 
promised  you  forgiveness  of  your  sins,  and  go  willingly 
and  frequently  to  confession;  but  first  prepare  yourself 
well  for  it,  that  it  may  be  said  to  you  also,  '  Be  of  good 
heart,  son,  thy  sins  are  forgiven  thee'  (Matt.  ix.  2). 

The  Eleventh  Article. 

'The  Resurrection  of  the  Body.' 

1.  What  happens  to  man  at  his  death? 

The  soul  separates  from  the  body,  and  appears  before 
the  judgment-seat  of  God ;  but  the  body  returns  into  the 
earth  (Eccles.  xii.  7). 

2.  Why  must  all  men  die? 
Because  all  have  sinned  in  Adam. 

'By  one  man  sin  entered  into  this  wDrld,  and  by  sin  death' 
(Eom.  V.  12). 


154    CATECHISM  OF   THE   CATHOLIC  EELIGIOIS 

3.  Why  has  God  hidden  from  us  the  time  of  our  death? 

1.  That  we  may  so  much  the  more  honor  and  fear 
Him  as  the  Supreme  Lord  of  life  and  death;  2.  That 
we  may  keep  ourselves  every  moment  prepared  for 
death  ;^  and  3.  That  the  dread  with  which  we  are 
seized  when  we  think  of  death  as  at  hand  may  be  mod- 
erated. 

^  *  Be  you  then  also  ready ;  for  at  what  hour  you  think  not, 
the  Son  of  Man  will  come'  (Luke  xii.  40).  Parable  of  the  Ten 
Virgins  (Matt.  sxv.). 

4.  How  are  we  to  keep  ourselves  prepared  for  death? 

We  should  carefully  avoid  sin,  and  lead  a  godly  life. 

5.  How  long  will  the  body  remain  in  the  earth? 

The  body  will  remain  in  the  earth  till  the  day  of  judg- 
ment, when  God  will  raise  it  again  to  life,  and  reunite 
it  for  ever  to  the  soul,  from  which  death  had  separ- 
ated it. 

'The  hour  cometh,  wherein  all  that  are  in  the  graves  shall 
hear  the  voice  of  the  Son  of  God.  And  they  that  have  done 
good  things  shall  come  forth  unto  the  resurrection  of  life;  but 
they  that  have  done  evil  unto  the  resurrection  of  judgment' — 
i.e.,  to  hear  the  sentence  of  condemnation  (John  v.  28,  29), 

6.  What  do  we  call  this  raising  of  the  bodies  to  Ufe? 

The  resurrection  of  the  flesh  or  body. 

7.  But  how  can  the  bodies,  when  reduced  to  dust,  rise 
again? 

By  the  Omnipotence  of  God,  our  bodies,  reduced  to 
dust,  can  as  easily  be  raised  again  to  life  as  they  were 
once  made  out  of  nothing. 

Parable  of  the  grain  of  wheat  (1  Cor.  xv.  35,  etc.). 

8.  Why  shall  our  bodies  rise  again? 

1.  That,  as  the  body  was  a  partner  with  the  soul  in 
the  performance,  of  good  or  evil  works,  so  it  may  also  be 
a  partaker  of  the  reward  or  punishment  (2  Cor.  v.  10) ; 
and  2.  That  the  victory  of  Christ  over  death  may  be  per- 
fect. 

'When  this  mortal  hath  put  on  immortality,  then  shall  come 


CATECHISM  OF  THE  CATHOLIC  RELIGION     155 

to  pass  the  saying  that  is  written,  ''Death  is  swallowed  up  in 
victory;  O  death,  where  is  thy  victory?"  '  (1  Cor.  xv.  54,  55). 

9.  Shall  all  men  rise  from  the  dead? 

Yes,  all  men,  the  good  as  well  as  the  wicked  ( Jolm  v. 
28,  29). 

10.  Will  the  bodies,  when  raised  to  life,  be  all  alike? 

Xo;  the  bodies  of  tlie  bad  sliall  be  hideous  and  miser- 
able, but  those  of  the  good  shall  be  glorious,  and  like  to 
the  glorified  Body  of  Christ. 

'We  shall  all  indeed  rise  again,  but  we  shall  not  all  be 
changed' — i.e.,  glorified  (1  Cor.  xv.  51).  'Our  Lord  Jesus 
Christ  will  reform  the  body  of  our  lowness,  that  it  may  be 
made  like  to  the  body  of  His  glory'  (Phil.  iii.  21).  Hence  the 
honor  we  pay  to  the  bodies  of  the  deceased  (Funerals;  blessed 
Burying-grounds) . 

According  to  1  Cor.  xv.  42-44,  we  distinguish  four  qualities 
of  the  glorified  bodies r  1.  'It  [the  body]  is  sown  [i.e.,  buried] 
in  corruption,  it  shall  rise  in  incorruption,'  incorruptihie  and 
impassible — i.e.,  incapable  of  corruption,  and  of  any  suffering. 
2.  'It  is  sown  in  dishonor,  it  shall  rise  in  glory,'  'bright — i.e., 
shining  with  glory,  without  spot  or  blemish.  3.  'It  is  sown 
in  weakness,  it  shall  rise  in  power,'  agile — i.e.,  capable  of 
transporting  itself  with  the  soul  in  an  instant  from  one  place 
to  another.  4.  It  is  sown  a  natural  body,  it  shall  rise  a  spir- 
itual body,'  subtile — i.e.,  spiritualized,  or  capable  of  penetrat- 
ing any  corporeal  substance,  like  our  Saviour  's  Body  after  His 
Resurrection. 

11.  Is  cremation,  or  the  burning  of  the  bodies  of  the 
dead,  lawful? 

No :  cremation  is  forbidden  by  the  Church  under  se- 
vere penalties. 

12.  What  impression  should  our  belief  in  the  resurrec- 
tion of  the  body  make  upon  us? 

It  should  incite  us,  1.  To  honor  our  body,  and  never 
to  abuse  it  by  sinning;  2.  Patiently  to  suffer  all  bodily 
pains,  and  even  death;  and  3.  To  console  ourselves  at 
the  death  of  our  friends. 

1.  'Glorify  and  bear  God  in  your  body'  (1  Cor.  vi.  20).  2. 
Examples:  Job  xix.  25-27.  'In  the  last  day  I  shall  rise  out  of 
the  earth,  and  I  shall  be  clothed  again  with  my  skin,  and  in 


156    CATECHISM  OF  THE  CATHOLIC  RELIGION 

my  flesh  I  shall  see  mj  God.  This  my  hope  is  laid  up  in  my 
bosom.'  The  Machabean  Brothers,  2  Mach.  vii.  9-14.  3.  *We 
will  not  have  you  ignorant,  brethren,  ©oncerning  them  that  are 
-asleep,  that  you  may  not  be  sorrowful,  even  as  others  ^ho  have 
no  hope,'  etc.  ^(1  Thess.  iv.  12-17). 

Application.  Never  abuse  your  eyes,  tongue,  ears, 
hands,  nor  your  other  senses  or  members  by  doing  evil, 
but  'yield  them  to  serve  justice,  unto  sanctification ' 
(Eom.  vi.  19) ;  that  you  may  one  day  rise  to  everlasting 
glory,  and  not  to  everlasting  damnation. 

The  Twelfth  Article. 

'And  life  everlasting.     Amen.' 

I.  What  does  the  Twelfth  Article  of  the  Creed  teach 
US? 

1.  That  after  this  life  there  is  another,  which  will 
last  for  ever;  and  2.  That  the  just  shall  enjoy  eternal 
happiness  in  it. 

'The  just  shall  go  into  life  everlasting' — that  is,  into  eternal 
glory   (Matt.  xxv.  46). 

2.  In  what  does  the  eternal  happiness  of  the  just 
consist? 

1.  They  see  God  as  He  is,  and  are  united  with  Him 
in  the  most  intense  love ;  and  2.  With  this  sight  and  love 
of  God  is  combined  the  possession  of  all  good  things, 
eternal  joy  and  glory  in  the  company  of  all  the  Angels 
-and  Saints. 

1.  'We  see  now  through  a  glass  in  a  dark  manner;  but  then 
face  to  face'  (1  Cor.  xiii.  12;  comp.  1  John  iii.  2).  2.  'God 
■shall  wipe  away  all  tears  from  their  eyes ;  and  death  shall  be  no 
more,  nor  mourning,  nor  crying,  nor  sorrow'  (Apoe.  xxi.  4). 
■*  They  shall  be  inelDriated  with  the  plenty  of  Thy  house  [O 
Ood!],  and  Thou  shalt  make  them  drink  of  the  torrent  of  thy 
pleasure'  (Ps.  xxxv.  9).  'They  shall  receive  a  kingdom  of 
iglory,  and  a  crown  of  beauty  at  the  hand  of  the  Lord'  (Wisd. 
T.  17). 

3.  Can  we  conceive  this  eternal  happiness? 

JSTo;  the  happiness  in  Heaven  is  so  great  that  it  ex- 
'^$eds  all  that  can  be  said  or  imagined. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     157 

For  'eye  hath  not  seen,  nor  ear  heard,  neither  hath  it  en- 
tered into  the  heart  of  man,  what  things  God  hath  prepared 
for  them  that  love  Him'   (1  Cor.  ii.  9). 

4.  Shall  all  be  equally  happy? 

No ;  for  '  every  one  shall  receive  his  own  reward  ac- 
cording to  his  own  labor  ^ — i.e.,  according  to  his  de- 
serts (1  Cor.  iii.  8). 

'He  who  soweth  sparingly,  shall  also  reap  sparingly;  and  he 
who  soweth  in  blessings,  shall  also  reap  blessings'  (2  Cor.  ix.  6; 
comp.  1  Cor.  XV.  41,  42). 

5.  What  will  be  the  life  of  the  wicked  through  all 
eternity? 

A  life  without  any  grace  or  joy,  a  life  full  of  pains 
in  hell. 

Such  a  life  is  called  in  the  Holy  Scripture  the  second  (eter- 
nal) death.  'The  fearful,  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongers,  and  sorcerers,  and  idolaters, 
and  all  liars,  they  shall  have  their  portion  in  the  pool  burning 
with  fire  and  brimstone,  which  is  the  second  death'  (Apo''  xxi. 
8). 

6.  What  is  hell  in  the  words  of  Christ? 

*  A  place  of  torments^  (Luke  xvi.  28)  ;  'an  everlast- 
ing punishment^  (Matt.  xxv.  46);  an  'unquenchable 
£re'  (Mark  ix.  44)  ;  'the  exterior  darkness,  where  there 
shall  be  weeping  and  gnashing  of  teeth  '  (Matt.  viii.  12). 

7.  Who  shall  be  condemned  to  the  torments  of  hell? 
Every  one  who  dies  an  enemy  of  God — that  is,  who 

dies  in  mortal  sin. 

*He  that  committeth  sin  is  of  the  devil'  (1  John  iii.  8) ;  there- 
fore, he  also  deserves  to  be  punished  like  the  devil.  (Comp. 
Matt.  xxix.  41.) 

8.  What  sort  of  pains  shall  the  souls  of  the  damned 
suffer? 

1.  Internal  torture  and  despair  at  the  thought  of  all 
the  evil  they  have  done,  and  of  the  many  graces  they 
have  abused  (Wisd.  v.  1-15;  Matt.  viii.  ^12);  2.  Un- 
speakable sadness  and  misery,  because  they  have,  by 
their  own  fault,  forfeited  eternal  happiness  in  Heaven 
(Luke  xiii.  25-28) ;  3.  Perpetual  horror  01  the  dismal 


158    CATECHISM  OF   THE   CATHOLIC  RELIGION 

company  of  the  devils  and  of  all  the  damned  (Matt. 
XXV.  41)  ;  and  4.  The  most  intolerable  torments  and 
pangs,  without  any  hope  of  relief  or  end;  for  their  fire 
shall  not  be  extinguished,  and  their  worm  shall  not  die 
(Mark  ix.  45;  Apoc.  xx.  9,  10). 

'And  the  rich  man  also  died,  and  he  was  buried  in  hell.  And 
lifting  up  his  eyes  when  he  was  in  torments,  he  saw  Abraham 
afar  off,  and  Lazarus  in  his  bosom;  and  he  cried,  and  said: 
Father  Abraham,  have  mercy  on  me,  and  send  Lazarus,  that 
he  may  dip  the  tip  of  his  finger  in  water,  to  cool  my  tongue; 
tor  I  am  tormented  in  this  flame/  etc.  (Luke  xvi.  22-24). 

9.  Whence  do  we  know  that  the  pains  of  the  damned 
are  eternal? 

1.  From  the  clear  testimony  of  Christ  and  the  Apos- 
tles^ ;  and  2.  From  the  express  doctrine  of  the  infallible 
Church,  which  has  solemnly  condemned  the  erroneous 
opinion  of  those  heretics  who  taught  that  the  pains  of 
the  devils  and  of  the  damned  would  in  time  have  an 
end. 

^ '  Depart  from  me,  ye  cursed,  iifto  everlasting  fire :  .  .  .  and 
they  shall  go  into  everlasting  punishment'  (Matt.  xxv.  41  and 
46).  'It  is  better  for  thee  to  enter  lame  into  life  everlasting, 
than,  having  two  feet,  to  be  cast  into  the  hell  of  unquenchable 
fire,  where  their  worm  dieth  not,  and  the  fire  is  not  extin- 
guished' (Mark  ix.  44,  45).  'And  the  smoke  of  their  torments 
shall  ascend  up  for  ever  and  ever'  (Apoc.  xiv.  11,  and  else- 
where) . 

10.  Why  are  the  pains  of  the  condemned  souls  eternal? 

1.  Because  the  offence  against  the  infinite  Majesty  of 
God  demands  of  His  justice  a  punishment  without  end ; 
2.  Because  all  who  die  in  sin  remain  eternally  obdurate 
in  sin;^  3.  Because  God,  in  virtue  of  His  holiness,  hates 
evil  no  less  than  He  loves  what  is  good,  and  therefore 
punishes  vice  eternally,  as  He  eternally  rewards  virtue; 
and  4.  Because  only  the  everlasting  pains  of  hell  are  a 
sufficient  means  to  deter  man,  even  in  secret,  from  evil.- 

^  Sin  remains  as  a  propensity  to  sin,  though  it  can  no  more 
be  committed  in  deed  (Innocent  III.).    ^  God  showed  also  mercy 


CATECHISM  OF   THE  CATHOLIC  RELIGION     159 

to  us  when  He  created  hell,  whereby  He  will  prevent  us  from 
being  wicked    (St.  John  Chrysost.). 

11.  Will  the  pains  of  all  the  damned  be  equal? 

No;  for  each  one  shall  have  to  suffer  in  proportion  to 
his  sins,  and  to  the  ill  use  he  has  made  of  the  graces  be- 
stowed upon  him. 

'As  much  as  she'  (the  city  of  Babylon)  'hath  glorified  her- 
pelf,  and  lived  in  delicacies,  so  much  torment  and  sorrow  give 
/e  to  her'  (Apoc.  xviii.  7).  'Unto  whomsoever  much  is  given, 
of  him  much  shall  be  required'   (Luke  xii.  48). 

12.  Will  all  those  who  are  condemned  to  eternal  hell- 
lire  be  condemned  by  their  own  fault? 

Yes;  for  all  men  may  be  eternally  happy,  provided 
they  will  avail  themselves  of  the  abundant  graces  which 
God  gives  them. 

'God  will  have  all  men  to  be  saved,  for  there  is  one  me- 
diator of  God  and  men,  the  Man  Christ  Jesus,  who  gave  Him- 
self a  redemption  for  all'  (1  Tim.  ii.  4-6).  'Before  man  is 
life  and  death ;  that  which  he  shall  choose  shall  be  given  him ' 
(Ecclus.  XV.  18). 

13.  What  do  you  understand  by  the  *  Four  Last 
Things  '  of  man? 

I  understand  by  the  four  last  things  Death,  Judg- 
ment, Hell,  and  Heaven. 

14.  Of  what  use  is  the  frequent  remembrance  of  the 
four  last  things  to  us? 

It  is,  as  the  Holy  Ghost  testifies,  an  effectual  means 
to  avoid  sin,  and  consequently  to  escape  eternal  damna- 
tion. 

'In  all  thy  works  remember  thy  last  end,  and  thou  shalt 
never  sin'   (Ecclus.  vii.  49). 

15.  With  what  word  do  we  conclude  the  Apostles* 
Creed? 

With  the  word  'Amen/  which  means  'So  it  is,'  or 
'  So  be  it.' 

16.  Why  do  we  conclude  the  Apostles'  Creed  with  this 
word? 

In  order  to  declare  that  we  firmly  believe  all  that  is 


160    CATECHISM  OF  THE   CATHOLIC  EELIGION 

contained  in  the  twelve  Articles  of  the  Creed,  and  that 
we  are  determined  to  live  according 'to  this  belief,  and 
to  die  in  it. 

Application.  Often  consider,  especially  at  the  hour 
of  temptation,  this  serious  truth :  ^  Once  lost,  lost  for 
ever^;  or  this  one:  ^Momentary  joy  brings  on  eternal 
pain,  but  short  pain  eternal  joy';  and  these  words  of 
Jesus  Christ :  '  The  kingdom  of  Heaven  suffereth  vio- 
lence^,  and  the  violent  bear  it  away^  (Matt.  xi.  12). 


PART  II. 

ON    THE    COMMANDMENTS. 
CHAPTER    I. 

The  Commandments  in  General  and  the  Chiep 
Commandment  of  Charity. 

1.  To  obtain  eternal  salvation  is  it  suflScient  that  wa 
believe  all  that  God  has  revealed? 

No ;  we  must  also  keep  His  commandments :  ^  If  thou 
wilt  enter  into  life,  keep  the  commandments'  (Matt. 
xix.  17). 

'  Not  every  one  that  saith  to  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  Heaven;  but  he  that  doth  the  will  of  my 
Father  who  is  in  Heaven,  he  shall  enter  into  the  kingdom  of 
Heaven'  (Matt.  vii.  21). 

2.  But  are  we  able  to  keep  the  Commandments  of  God  ? 

Yes,  with  the  assistance  of  God's  grace,  which  He  re- 
fuses to  no  one  who  asks  for  it. 

'His  commandments  are  not  heavy'  (1  John  v.  3).  'My 
yoke  is  sweet,  and  my  burden  light'  (Matt.  xi.  30). 

3-  How  do  we  know  that  we  are  able  to  keep  the  Com- 
mandments? 

We  know  it,  1.  Because  God  inflicts  eternal  punish- 
ment upon  those  who  break  them ;  and  2.  Because  there 
have  been  at  all  times  Saints  who  faithfully  observed 
them. 

1.  'And  that  servant  who  knew  the  will  of  his  lord,  and  did 
not  according  to  his  will,  shall  be  beaten  with  many  stripes' 
(Luke  xii.  47).  2.  It  is  written  of  Zachary  and  Elizabeth:  'And 
they  were  both  just  before  God,  walking  in  all  the  command- 
ments and  justifications  of  the  Lord  without  blame'  (Luke 
1.6). 

161 


162    CATECHISM  OF  THE  CATHOLIC  EELIGION 

4.  Is  there  one  chief  Commandment  that  includes  all 
the  others? 

Yes;  the  Commandment  of  Charity — i.e.,  the  Com- 
mandment of  the  love  of  God  and  of  our  neighbor. 

5.  How  is  this  Commandment  of  Charity  expressed? 

It  is  expressed  in  these  terms :  '^  Thou  shalt  love  the 
Lord  thy  God  with  thy  whole  hearty  and  with  thy  whole 
soul,  and  with  thy  whole  mind,  and  with  thy  whole 
strength.  This  is  the  greatest  and  the  first  Command- 
ment. And  the  second  is  like  to  this :  Thou  shalt  love 
thy  neighbor  as  thyself^  (Mark  xii.  30^  31;  Matt.  xxii. 
37-40). 

§  1.  On  the  Love  of  God. 

6.  What  is  the  love  of  God? 

It  is  a  virtue  infused  by  God  into  our  soul,  by  which 
we  give  ourselves  up  with  all  our  heart  to  Him,  the  Sov- 
ereign Good,  in  order  to  please  Him  by  fulfilling  His 
will,  and  to  be  united  with  Him. 

7.  What  qualities  must  our  love  of  God  have? 

It  must  be,  1.  Supernatural ;  2.  Sovereign;  and  3. 
Active. 

8.  When  is  our  love  *  supernatural '  ? 

Our  love  is  supernatural  when,  with  the  help  of  God's 
grace,  we  love  Him  as  we  know  Him,  not  only  by  our 
reason,  but  by  our  faith. 

'Now  the  end  of  the  commandment  is  charity,  from  a  pure 
heart,  and  a  good  conscience,  and  an  unfeigned  faith.  From 
which  things  some  going  astray,  are  turned  aside  unto  vain 
babbling'  (1  Tim.  i.  5,  6).  'My  just  man  liveth  by  faith;  but 
if  he  withdraw  himself,  he  shall  not  please  my  soul'  (Heb.  x. 
38).  By  faith  we  know  God,  not  only  as  the  Creator  of  the 
world,  and  the  Giver  of  all  natural  goods,  which  we  can  like- 
wise perceive  by  our  reason;  but  also  as  the  Author  and  Giver 
of  the  supernatural  graces  and  benefits ;  as  the  most  merciful 
Father,  who  has  most  graciously  adopted  us,  and  has  given  His 
own  Son,  in  order  to  save  us,  to  sanctify  us,  and  make  us  on© 
day  eternally  happy  in  the  kingdom  of  His  glory. 


CATECHISM   OF   THE   CATHOLIC  EELIGION     163 

9.  When  is  our  love  of  God  *  sovereign '  ? 

Our  love  of  God  is  sovereign  when  we  love  Him  more 
than  all  other  things,  so  that  we  are  willing  to  lose  all 
rather  than  separate  ourselves  from  Him  by  sin. 

*I  am  sure  that  neither  death,  nor  life,  nor  things  present, 
nor  things  to  come,  .  .  .  nor  any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of  God'  (Rom.  viii.  38,  39).  This 
degree  of  love,  by  which  we  are  ready  to  lose  all,  rather  than 
commit  a  grievous  sin,  is  absolutely  necessary  to  salvation;  but 
this  is  not  the  highest  degree.  For  a  higher  degree  is  this, 
when  we  are  not  only  determined  not  to  commit  any  grievous 
sin,  but  not  even  the  least  sin;  and  there  is  a  higher  degree 
still,  when  we  are  resolved  always  to  do  what  is  most  perfect, 
or  most  pleasing  to  God. 

10.  When  is  our  love  'active'? 

Our  love  is  active  when  we  do  what  is  acceptable  to 
God;  that  is,  when  we  keep  His  Commandments. 

*He  that  hath  my  Commandments,  and  keepeth  them,  he  it  is 
that  loveth  me'  (John  xiv.  21).  'This  is  the  charity  of  God, 
that  we  keep  His  Commandments'  (1  John  v.  3). 

11.  Why  must  we  love  God? 

"We  must  love  God,  1.  Because  He  is  the  sovereign  and^ 
most  perfect  Good;  2.  Because  He  has  loved  us  iirst, 
and  has  bestowed  innumerable  blessings  upon  us  in  soul 
and  body ;  and  3.  Because  He  commands  us  to  love  Him, 
and  promises  us  eternal  salvation  as  a  reward  for  it. 

12.  When  is  our  love  of  God  *  perfect'? 

Our  love  is  perfect  when  we  love  God  on  account  of 
His  Infinite  goodness ;  that  is,  when  we  love  Him  above 
all  things,  because  He  is  both  infinitely  good  in  Him- 
self, and  infinitely  good  to  us. 

'Let  us  therefore  love  God,  because  God  first  hath  loved  us' 
(1  John  iv.  19).  Of  this  perfect  love  it  is  said:  *He  that  abid- 
eth  in  charity,  abideth  in  God,  and  God  in  him ' ;  and,  '  Every 
one  that  loveth  is  born  of  God'  (1  John  iv.  16,  7). — Example: 
Mary  Magdalen :  '  Many  sins  are  forgiven  her,  because  she  hath 
loved  much'   (Luke  vii.  47). 


164    CATECHISM   OF   THE   CATHOLIC  EELIGION 

13.  When  is  our  love  *  imperfect  *  ? 

Our  love  is  imperfect  when  we  love  God  chiefly  be- 
cause we  expect  good  things  from  Him. 

Example:  The  Prodigal  Son:  'How  many  hired  servants  in 
my  father's  house  abound  with  bread,  and  I  here  perish  with 
hunger!  I  will  arise,  and  will  go  to  my  father'  (Luke  xv.  17, 
18). 

14.  By  what  means  is  the  love  of  God  increased  and 
perfected  in  us? 

1.  By  frequently  and  worthily  receiving  the  Holy 
Sacraments;  2.  By  meditating  on  the  goodness  and 
mercy  of  God,  especially  on  the  bitter  Passion  and  Death 
of  Jesus  Christ;  3.  By  self-denial,  and  patience  in  af- 
flictions ;  and  4.  By  performing  good  works. 

15.  How  is  the  love  of  God  lessened  and  banished? 

By  mortal  sin  the  love  of  God  is  banished  from  our 
hearts,  and  by  venial  sin  its  fervor  is  lessened. 

Application.  Exercise  yourself  assiduously  in  the 
love  of  God  by  these  means :  Often  think  of  Him,  and 
often  pray  to  Him;  delight  in  hearing  and  speaking  of 
Him,  do  and  suffer  everything  for  His  sake,  and  fear 
nothing  so  much  as  to  offend  Him. 

§  2.  On  the  Love  of  our  Neighbor. 

16.  Whom  must  we  particularly  love  after  God? 

Our  neighbor;  i.e.,  all  men  without  exception. 

17.  Is  it  not  enough  if  we  love  God? 

No :  for,  '  If  any  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar '  (1  John  iv.  20) . 

18.  Why  must  we  love  our  neighbor? 

1.  Because  Christ  our  Lord  commands  us  to  love  him, 
and  by  the  fulfilment  of  this  Commandment,  He  will 
know  His  true  disciples;  2.  Because  He  Himself  in 
His  life  and  death  taught  us  so  by  His  example ;  and  3. 
Because  every  one  is  a  child  and  an  image  of  God,  waa 


CATECHISM  OF  THE  CATHOLIC  EELIGION    165 

redeemed  with  the  blood  of  Christ,  and  is  called  to  eter- 
nal salvation. 

.1.  *By  this  shall  all  men  know  that  you  are  my  disciples,  if 
yon  have  love  one  for  another'  (John  xiii.  35).  2.  'Be  ye, 
therefore,  followers  of  God,  as  most  dear  children;  and  walk  in 
love,  as  Christ  also  hath  loved  us,  and  hath  delivered  Himself 
for  us'  (Eph.  V.  1,  2).  3.  'Have  we  not  all  one  Father?  Hath 
not  one  God  created  usf  Why  then  doth  every  one  of  us  de- 
spise his  brother?'  (Mai.  ii.  10.) 

19.  What  qualities  must  the  love  of  our  neighbor  have? 

It  must  be,  1.  Sincere;  2.  Disinterested;  3.  General. 

20.  When  is  our  love  *  sincere '  ? 

Our  love  is  sincere  when  we  love  our  neighbor,  not  in 
appearance,  but  as  ourselves. 

'My  little  children,  let  us  not  love  in  word,  nor  in  tongue, 
but  in  deed,  and  in  truth'   (1  John  iii.  18). 

21.  When  do  we  love  our  neighbor  as  ourselves? 

We  love  our  neighbor  as  ourselves  when  we  observe  the 
command  of  Christ:  ^All  things  whatsoever  you  would 
that  men  should  do  to  you,  do  vou  also  to  tkem '  (Matt, 
vii.  12). 

'  See  thou  never  do  to  another  what  thou  wouldst  hate  to  have 
done  to  thee  by  another'  (Tob.  iv.  16), 

22.  When  is  our  love  *  disinterested '  ? 

Our  love  is  disinterested  when  we  do  good  to  our 
neighbor  for  God's  sake,  and  not  that  we  may  be  praised 
or  rewarded  by  men. 

'When  thou  makest  a  feast,  call  the  poor,  the  maimed,  the 
lame,  and  the  blind:  and  thou  shalt  be  blessed,  because  they 
have  not  wherewith  to  make  thee  recompense;  for  recompense 
shall  be  made  thee  at  the  resurrection  of  the  just'  (Luke  xiv. 
13,  14). 

23.  When  is  our  love  *  general'? 

Our  love  is  general  when  we  exclude  no  one  from  it, 
whether  he  be  our  friend  or  our  enemy. 

'For  if  you  love  them  that  love  you,  what  reward  shall  you 
have?  Do  not  even  the  publicans  this?  And  if  you  salute  your 
brethren  only,  what  do  you  more?  Do  not  also  the  heathens 
this?  '  (Matt.  V.  46,  47). — Example:  The  Good  Samaritan 
(Luke  X.). 


166    CATECHISM  OF   THE  CATHOLIC  RELIGION 

24.  Is  it  not  enough  if  we  do  not  revenge  ourselves  on 
our  enemies? 

No;  God  commands  11s  to  love  our  enemies — i.e.,  to 
wish  them  well,  and  to  be  read}^  to  assist  them  in  their 
necessities,  as  much  as  lies  in  our  power. 

'Love  your  enemies,  do  good  to  them  that  hate  you,  and  pray 
for  them  that  persecute  and  calumniate  you;  that  you  may 
be  the  children  of  your  Father  who  is  in  Heaven,  who  maketh 
His  sun  to  rise  upon  the  good  and  the  bad,  and  raineth  upon 
the  just  and  the  unjust  '  (Matt.  v.  44,  45). — Example:  St. 
Stephen, 

25.  Why  must  we  love  our  enemies? 

1.  Because  the  Lord  our  God  commands  us  to  love 
them;  2.  Because  Christ  Jesus,  our  Divine  Model,  has 
given  us  the  example  of  loving  our  enemies ;  and  3.  Be- 
cause we  also  wish  to  be  forgiven  by  God. 

1,  'But  I  say  to  you,  Love  your  enemies;  do  good  to  them 
that  hate  you,'  etc.  (Matt.  v.).  2.  Jesus  addressed  even  His 
betrayer  in  the  kindest  manner,  saying:  'Friend,  whereto  art 
thou  come?'  (Matt.  xxvi.  50),  and  he  prayed  on  the  Cross  for 
His  murderers:  'Father,  forgive  them,  for  they  know  not  what 
they  do'  (Luke  xxiii.  34).  3.  'Forgive  us  our  trespasses,  as 
we,'  etc.  Parable  of  the  Unmerciful  Servant  (Matt,  xviii.  23- 
35). 

26.  What  has  he  to  expect  who  will  not  forgive  him 
by  whom  he  has  been  offended? 

Judgment  without  mercy. 

'Judgment  without  mercy  to  him  that  hath  not  done  mercy' 
(James  ii.  13).  'But  if  you  will  not  forgive,  neither  will  your 
Father  that  is  in  Heaven  forgive  you  your  sins'  (Mark  xi.  26). 

27.  What  must  we  do  when  we  have  offended  some 
one? 

We  must  go  and  be  reconciled  to  him  (Matt.  v.  23, 
24). 

28.  What  must  we  do  when  some  one  has  offended  us? 

We  must  willingly  offer  to  make  peace  with  him,  for- 
give him  from  our  heart,  and  suffer  injustice  rather  thar 
return  evil  for  evil. 

'To  no  man  render  evil  for  evil.  If  it  be  possible,  as  much 
as  is  in  you,  have  peace  with  all  men.    Eevenge  not  yourselves, 


CATECHISM  OF  THE  CATHOLIC  EELIGION     167 

my  dearly  beloved,  for  it  is  written:  Revenge  is  mine;  I  will 
repay,  saith  the  Lord'  (Rom.  xii.  17-19;  comp.  Matt.  v.  39-41). 
■ — Examples:    Jacob  and  Esau;  David  and  Saul. 

29.  What  sort  of  people  does  Holy  Scripture  particu- 
iarly  recommend  to  our  love? 

The  poor,  widows  and  orphans,  and  in  general  all 
those  who  are  in  corporal  or  spiritual  need. 

30.  How  are  we  to  assist  them? 

By  the  Corporal  and  Spiritual  Works  of  Mercy. 

'Blessed  are  the  merciful,  for  they  shall  obtain  mercy' 
(Matt.  V.  7). 

31.  Which  are  the  *  Corporal  Works  of  Mercy  '? 

The  Corporal  Works  of  Mercy  are  these  seven:  1.  To 
feed  the  hungry;  2.  To  give  drink  to  the  thirsty;  3.  To 
clothe  the  naked;  4.  To  harbor  the  harborless;  5.  To 
visit  the  imprisoned;  6.  To  visit  the  sick;  7.  To  bury  the 
dead. 

32.  Is  it  also  a  duty  to  perform  corporal  works  of 
mercy? 

Yes,  it  is  such  an  indispensable  duty  that  Christ  con- 
demns the  unmerciful  to  everlasting  fire. 

•  Depart  from  me,  you  cursed,  into  everlasting  fire.  For  I 
was  hungry,  and  you  gave  me  not  to  eat;  I  was  thirsty,  and 
you  gave  me  not  to  drink;  I  was  a  stranger,  and  you  took  me 
not  in;  naked,  and  you  covered  me  not;  sick  and  in  prison,  and 
you  did  not  visit  me.  .  .  .  Amen  I  say  unto  you,  as  long  as  you 
d'l'^.  it  not  to  one  of  these  least,  neither  did  you  do  it  to  me. 
And  these  shall  go  into  everlasting  punishment'  (Matt.  xxv.  41- 
46).  With  regard  to  the  dead,  the  Holy  Scripture  says:  'My 
son,  shed  tears  over  the  dead,  and  neglect  not  his  burial ' 
(Ecclus.  xxxviii.  16). 

33.  What  good  things  are  promised  to  those  who  give 
alms? 

Temporal  blessings/  and  especially  spiritual  graces, 
in  order  to  obtain  forgiveness  of  their  sins  and  life  ever- 
iascing.- 

* '  He  that  giveth  to  the  poor  shall  not  want ;  lie  that  de- 
spiseth  his  entreaty  shall  suffer  indigence'  (Prov.  xxviii.  27). — 
Mxample :  Tobias.   ^ '  Alms  delivereth  from,  deatlu  and  the  same 


168    CATECHISM  OF   THE  CATHOLIC  EELIGION 

is  that  which  purgeth  away  sins,  and  maketh  to  find  mercy  and 
life  everlasting'  (Tob.  xii.  9), — Examples:  Zacheus  the  Pub- 
lican;  Cornelius  the  Centurion. 

34.  Which  are  the  *  Spiritual  Works  of  Mercy  *? 

The  Spiritual  Works  of  Mercy  are  these  seven:  1.  To 
admonish  sinners;  2.  To  instruct  the  ignorant;  3.  To 
counsel  the  doubtful;  4.  To  comfort  the  sorrowful;  5. 
To  bear  wrongs  patiently ;  6.  To  forgive  injuries ;  7.  To 
pray  for  the  living  and  the  dead. 

35.  Are  we  also  bound  to  perform  spiritual  works  of 
mercy? 

Yes,  provided  we  have  sufficient  knowledge  and  an 
opportunity  to  perform  them;  for  the  spiritual  good  of 
our  neighbor  should  affect  us  far  more  than  his  corporal 
welfare. 

*  My  brethren,  if  any  one  of  you  err  from  the  truth,  and  one 
convert  him,  he  must  know  that  he  who  causeth  a  sinner  to  bo 
converted  from  the  error  of  his  way,  shall  save  his  soul  from 
death,  and  shall  cover  a  multitude  of  sins'   (James  v.  19,  20). 

36.  When  are  we  in  general  bound  to  admonish  oi 
rebuke  our  neighbor  in  a  brotherly  manner? 

When  it  is  necessary,  in  order  to  prevent  him  from 
committing  sin,  and  when  our  admonition  will  evidently 
be  of  service. 

'If  thy  brother  shall  offend  against  thee,  go  and  rebuke  him 
between  thee  and  him  alone,'  etc.   (Matt,  xviii.  15). 

37.  How  is  fraternal  rebuke  to  be  given? 

With  all  possible  prudence,  love,  and  meekness. 

'Brethren,  if  a  man  be  overtaken  in  any  fault,  instruct  such 
one  in  the  spirit  of  meekness'   (Gal.  vi.  1). 

Application.  Be  peaceable  and  kind  to  every  one,  es- 
pecially to  your  brothers  and  sisters,  and  to  your  rela- 
tions. Bear  with  the  faults  and  frailties  of  your  neigh- 
bor; never  render  evil  for  evil;  but  pray  for  him  who 
may  have  offended  you. 

Membership  in  approved  Catholic  charitable  and 
other  fraternal  associations  is  an  excellent  means  to  pro- 
mote and  practise  brotherly  love. 


CATECHISM  OF  THE  CATHOLIC  EELIGION    169 

§  3.  On  Christian  Self-Love. 

38.  May  a  Christian  love  himself  also? 

Yes,  he  may  and  ought  to  love  himself;  for  Christ 
says :  '  Thou  shalt  love  thy  neighbor  as  thyself/ 

39.  In  what  does  Christian  self-love  consist? 

Christian  self-love  consists  in  being,  above  all  things, 
solicitous  for  the  salvation  of  one's  soul. 

40.  Why  must  we  be  solicitous,  above  all  things,  for 
the  salvation  of  our  soul? 

1.  Because  the  soul  has  been  created  to  the  likeness 
of  God,  has  been  ransomed  with  the  precious  blood  of 
Jesus  Christ,  and  sanctified  by  the  grace  of  the  Holy 
Ghost;  and  2.  Because  on  the  salvation  of  the  soul  de- 
pends our  eternal  welfare  (Matt.  xvi.  26). 

41.  What  are  we  to  do  in  order  to  secure  the  salvation 
of  our  soul? 

1.  We  must  carefully  avoid  sin,  and  every  occasion  of 
sin;  2.  If  nevertheless  we  have  sinned,  we  must  not  de- 
lay to  do  sincere  penance;  and  3.  We  must  earnestly  en- 
deavor to  practise  virtue,  and  to  do  good  works. 

1.  'They  that  commit  sin  and  iniquity  are  enemies  to  their 
own  soul'  (Tob.  xii.  10).  2.  'Delay  not  to  be  converted  to  the 
Lord,  and  defer  it  not  from  day  to  day;  for  His  wrath  shall 
come  on  a  sudden,  and  in  the  time  of  vengeance  He  will  destroy 
thee'  (Ecclus.  v,  8,  9).  3.  'Wherefore,  brethren,  labor  the 
more,  that  by  good  works  you  may  make  sure  your  calling  and 
election'  (2  Pet.  i.  10). 

42.  May  we  also  love  our  body  and  temporal  goods  in 
a  Christian  manner? 

Yes,  we  may,  and  are  also  bound  to  love,  in  a  Chris- 
tian and  supernatural  manner,  our  body  and  temporal 
goods,  as  health,  property,  and  good  reputation. 

43.  When  do  we  love  our  body  in  a  Christian  manner? 

When  we  love  it,  1.  Because  it  is  the  dwelling-place 
of  our  soul,  and  her  instrument  for  the  service  of  God; 


170    CATECHISM  OF  THE   CATHOLIC  EELIGION 

and  2.  Because  it  also  was  sanctified  in  Baptism^  and  is 
destined  for  eternal  glory. 

He  who  loves  his  body  in  this  manner  will  constantly  subdue 
its  unlawful  desires,  and  thus,  according  to  the  admonition  of 
St.  Paul,  'Present  it  a  living  sacrifice,  Jioly,  pleasing  unto  God' 
(Eom.  xii.  1). 

44.  When  do  we  love  the  goods  of  this  world  in  a  Chris- 
tian manner? 

When  we  love  them,  1.  As  far  as  all  created  things 
have  their  origin  in  God  and  are  His  gifts;  and  2.  As 
far  as  they  serve  ns,  to  promote  the  honor  of  God,  to 
assist  the  needy,  and  to  fulfil  the  duties  of  our  state  of 
life. 

He  who  loves  the  goods  of  this  world  in  this  manner  will  not 
turn  his  heart  away  from  God,  in  order  to  seek  his  happiness 
in  them,  but  will  make  such  a  use  of  them  that  on  their  account 
he  will  not  forfeit  those  of  Heaven. 

45.  What  is  opposite  to  this  Christian  love  of  one's 
self? 

Inordinate  self-love. 

46.  When  is  self-love  inordinate? 

1.  When  man  prefers  his  own  honor  and  will  to  the 
honor  and  will  of  God;  2.  When  he  is  more  solicitous 
for  his  body  and  for  temporal  things  than  for  his  soul 
and  eternal  salvation;  and  3.  When  he  seeks  his  own 
welfare  to  the  unlawful  injury  of  his  neighbor. 

This  vicious  self-love  is  the  source  of  all  sins.  'Men  shall 
be  lovers  of  themselves,  covetous,  haughty,  proud,  blasphemers, 
disobedient  to  parents,  ungrateful,  wicked,  without  affection, 
without  peace,  slanderers,  incontinent,  unmerciful,  without  kind- 
ness, traitors,  stubborn,  puffed  up,  and  lovers  of  pleasures  more 
than  of  God'  (2  Tim.  iii.  2-4). 

47.  Is  every  self-love  that  is  not  supernatural,  vicious 
and  inordinate? 

No;  there  is  also  a  merely  natural  self-love,  by  which 
we  may  indeed  love  ourselves,  and  all  that  belongs  to  us^ 
in  a  lawful  manner,  but  not  meritorious  to  salvation. 

'Thus  also  those  who  are  evil  know  how  to  give  [through 
natural  love]  good  gifts  to  their  children'  (Luke  xi.  13). 


CATECHISM  OF   THE   CATHOLIC  RELIGION     171 

Application.  Oppose  in  good  time  that  pernicious 
self-love  by  which  a  person,  in  all  that  he  thinks,  speaks, 
and  does,  has  not  in  view  the  honor  of  God  or  the  wel- 
fare of  his  neighbor,  but  only  his  own  self,  and  his  pre- 
tended advantages  over  others. 

CHAPTER    11. 
On  the  Ten  Commandments  of  God. 

(See  Short  Hist,  of  Eevealed  Beligion,  11.) 

1.  Where  is  our  duty  of  loving  God  and  our  neighbor 
more  fully  contained? 

In  the  Ten  Commandments,  which  God  gave  to  Moses 
written  on  two  tables  of  stone. 

2.  What  are  the  Ten  Commandments? 

1.  I  am  the  Lord  thy  God.  Thou  shalt  not  have 
strange  gods  before  me;  thou  shalt  not  make  to  thyself 
any  graven  thing  to  adore  it. 

2.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain. 

3.  Eemember  that  thou  keep  holy  the  Sabbath  day. 

4.  Honor  thy  father  and  thy  mother,  that  it  may  be 
well  with  thee,  and  thou  mayest  live  long  on  the  earth. 

5.  Thou  shalt  not  kill. 

6.  Thou  shalt  not  commit  adultery. 

7.  Thou  shalt  not  steal. 

8.  Thou  shalt  not  bear  false  witness  against  thy 
neighbor. 

9.  Thou  shalt  not  covet  thy  neighbor's  wife. 

10.  Thou  shalt  not  covet  thy  neighbor's  house,  nor 
his  field,  nor  his  servant,  nor  his  handmaid,  nor  his  ox, 
nor  his  ass,  nor  anything  that  is  his. 

3.  Why  are  we  Christians  also  bound  to  keep  these 
Commandments  of  the  Old  Law? 

1.  Because  Christ  is  not  come  *  to  destroy  the  law. 


172    CATECHISM   OF   THE  CATHOLIC  EELIGION 

but  to  fulfil  it'  (Matt.  v.  17) — i.e.,  to  confirm  it,  and 
to  teach  us  how  to  observe  it  perfectly;  and  2.  Because 
the  Ten  Commandments  contain  that  law  which  already 
binds  all  men,  since  it  is  grounded  in  human  nature,  and 
has  been  written  by  God  in  all  human  hearts  (Eom.  ii. 
15). 

4.  If  the  law  is  written  in  all  hearts,  why  did  God  give 
it  to  man  also  by  revelation? 

That  we  may  the  more  surely  know  the  law  of  God, 
and  be  the  more  strongly  impelled  to  fulfil  it;  for  our 
capacity  to  know  and  to  will  what  is  good,  has  been  very 
much  weakened  by  sin. 

5.  What  in  particular  ought  to  induce  us  faithfully  to 
keep  the  Divine  Commandments? 

1.  The  reverence,  love,  and  gratitude  which  we  owe  to 
God;  2.  The  fear  of  eternal  punishment,  and  the  hope 
of  eternal  reward. 

THE  FIRST  COMMANDMENT  OF  GOD. 

§  1.  The  Honor  and  Worship  of  God. 

*1  am  the  Lord  thy  God.  Thou  shalt  not  have  strange  gods 
before  me;  thou  shalt  not  make  to  thyself  any  graven  thing 
to  adore  it.' 

6.  What  are  we  commanded  by  the  First  Command- 
ment? 

By  the  First  Commandment  we  are  commanded  to 
pay  to  Almighty  God  due  honor  and  adoration. 

7.  How  many  kinds'of  honor  do  we  owe  to  God? 

We  owe  to  God  two  kinds  of  honor — namely,  interior 
and  exterior  honor. 

8.  How  do  we  honor  God  *  interiorly  *  ? 

We  honor  God  interiorly,  1.  By  faith,  hope,  and 
charity;  2.  By  reverence  and  adoration;  3.  By  thanks- 
giving for  all  His  blessings;  4.  By  zeal  for  His  honor; 
and  5.  By  obedience  and  resignation  to  His  holy  will. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    173 

9.  How  do  we  sin  against  faith? 

1.  By  infidelity,  heresy,  and  scepticism;  2.  By  im- 
pious and  profane  language,  or  by  wilfully  listening  to 
it;  likewise  by  reading  or  spreading  irreligious  books 
and  writings;  and  3.  By  indifference  in  matters  of 
faith,  or  by  actually  denying  it. 

Many  popular  novels  and  other  books  which  are  com- 
monly found  in  public  libraries  are  dangerous  to  faith 
and  morals.  All,  especially  young  persons,  ought  to 
seek  competent  advice  regarding  the  selection  of  books 
to  read. 

10.  When  do  people  become  guilty  of  indifference  in 
matters  of  faith? 

1.  When  they  do  not  care  for  any  religion,  or  when 
they  consider  all  religions  as  equally  good;  2.  When 
they  stand  in  need  of  being  instructed,  and  neglect  to 
attend  the  Catechism  or  Christian  doctrine;  and  3. 
When  parents  or  guardians  allow  their  children  to  be 
brought  up  in  an  erroneous  belief. 

11.  How  do  we  sin  against  hope? 

1.  By  despair  or  by  distrust  of  God;  and  2.  By  pre- 
sumption or  by  false  confidence. 

12.  When  do  we  sin  by  despair  or  by  distrust? 

When  we  either  do  not  hope  at  all  for  that  which  we 
ought  to  hope  for  from  God,^  or  when  we  do  not  hope 
for  it  with  confidence  in  Him.- 

Examples:  ^  Cain  and  Judas;  -Moses  and  the  Israelites  in 
the  desert. 

13.  What  are  we  to  hope  for  from  God? 

We  are,  above  all,  to  hope  for  life  everlasting,  and  for 
whatever  is  necessary  and  conducive  to  it — that  is,  the 
forgiveness  of  our  sins  and  the  grace  of  God. 

14.  On  what  grounds  are  we  to  hope  for  these  things? 
Because  God,  who  is  infinitely  powerful,  merciful,  and 

faithful,  has  promised  them  to  us_,  and  Jesus  Christ  has 
merited  them  for  us. 


174    CATECHISM  OF  THE  CATHOLIC  EELIGION 

15.  What,  then,  is  Christian  hope? 

Christian  hope  is  a  virtue  infused  into  our  souls,  by 
which  we  most  confidently  expect  all  the  things  which 
God  has  promised  us  through  the  merits  of  Jesus  Christ. 

16.  May  every  sinner  hope  for  pardon? 

Yes,  every  sinner,  even  the  greatest,  may  and  ought 
to  hope  for  pardon,  provided  he  will  be  converted  with 
all  his  heart,  and  do  penance. 

'If  the  wicked  do  penance  for  all  Ms  sins  which  he  has  com- 
mitted, and  keep  all  my  Commandments,  living  he  shall  live, 
and  shall  not  die'  (Ez.  xviii,  21). — Examples:  The  Ninivites, 
Mary  Magdalen,  the  Thief  on  the  Cross,  and  others.  Parable 
of  the  Lost  Sheep  and  of  the  Prodigal  Son  (Luke  xv.). 

17.  How  far  may  we  also  expect  temporal  goods  from 
God? 

As  far  as  they  help  us,  or  at  least  do  not  hinder  us, 
to  obtain  eternal  salvation. 

18.  When  do  we  sin  by  presumption  and  false  conj&- 
dence? 

1.  When,  relying  on  the  mercy  of  God,  we  continue 
to  sin  without  fear,  or  delay  our  repentance  to  the  end 
of  our  life;  2.  When  we  rashly  expose  ourselves  to  a 
danger  from  which  we  confidently  expect  God  will  ex- 
tricate us. 

19.  Is  Christian  hope  also  consistent  with  fear? 

Confidence  in  God  does  not  exclude  diffidence  in  our- 
selves^ ;  therefore,  we  should  neither  be  excessively  timid 
about  our  salvation,  nor  should  we  throw  off  all  sense  of 
fear  and  solicitude  for  it.^ 

*' Wherefore  he  that  thinketh  himself  to  stand,  let  him  take 
heed  lest  he  fall'  (1  Cor.  x.  12).  '1  am  not  conscious  to  myself 
of  anything,  yet  I  am  not  hereby  justified;  but  he  that  judgeth 
me  is  the  Lord'  (1  Cor.  iv.  4).  *  Justify  not  thyself  before  God, 
for  He  knoweth  the  heart'  (Ecclus.  vii.  5).  ^'With  fear  and 
trembling  work  out  your  salvation'  (Phili.  ii.  12).  'I  chastise 
my  body,  and  bring  it  into  subjection;  lest  perhaps^  when  I 
have  preached  to  others,  I  myself  should  become  a  castaway' 
(1  Cor.  ix.  27). 


CATECHISM  OF  THE  CATHOLIC  RELIGION    175 

20.  What  sins  are  chiefly  opposed  to  the  love  of  God? 

In  general,  all  mortal  sins;  but  in  particular,  1.  In- 
difference and  aversion  to  God  and  divine  things;  and 
2.  Hatred  and  repugnance  to  Him  and  His  paternal  dis- 
pensations. 

21.  How  do  we  honor  God  also  *  exteriorly'? 

We  honor  God  also  exteriorly  when  we  manifest  our 
interior  respectful  sentiments  towards  Him  by  exterior 
actions ;  as  by  our  uniting  with  others  in  the  public  ser- 
vices of  religion  or  in  prayer,  in  common  with  others, 
by  kneeling,  and  generally  by  our  reverent  demeanor 
during  religious  exercises. 

22.  Why  are  we  also  commanded  to  honor  God  ex- 
teriorly? 

1.  Because  the  body  has  been  created  by  God  as  well 
as  the  soul,  and,  therefore,  both  should  pay  Him  honor 
and  homage;  2.  Because  it  is  quite  natural  to  man  to 
manifest  his  interior  worship  of  God  also  exteriorly;  3. 
Because  the  interior  worship  is  intensified  by  exterior 
worship;  and  4.  Because  exterior  worship  is  conducive 
and  necessary  for  our  mutual  edification,  for  fortifying 
ourselves  in  our  faith,  and  for  preserving  and  propa- 
gating our  Eeligion. 

Example:  Daniel,  who  chose  to  be  cast  into  the  den  of  the 
lions  rather  than  to  give  up  the  exterior  adoration  of  God  a3 
prescribed  by  the  Law  (Dan.  vi.). 

23.  How  do  we  sin  against  the  exterior  worship  of 
God? 

By  neglecting  to  attend  divine  service,  or  by  behaving 
irreverently  when  we  are  present. 

Punishment  of  the  men  at  Bethsames  because  they  approached 
the  Ark  of  the  Lord  in  an  irreverent  manner  (1  Kings  vi.  19). 

24.  May  we  sin  in  any  other  way  against  the  rever- 
ence due  to  God? 

Yes,  we  sin  also  against  it  by  idolatry,  superstition, 
witchcraft,  sacrilege,  and  simony. 


176    CATECHISM  OF   THE   CATHOLIC  RELIGION 

25.  When  does  a  person  commit  idolatry? 

He  commits  idolatry  (worship  of-  images)  when  he 
pays  divine  honor  to  any  creature  or  thing,  as  the 
heathens  did. 

26.  When  do  we  sin  by  superstition? 

1.  When  we  honor  God  or  the  Saints  in  a  manner 
contrary  to  the  doctrine  or  practice  of  the  Church;  2. 
When  we  attribute  to  things  a  certain  power  which  they 
cannot  have,  either  by  nature,  or  by  the  prayers  of  the 
Church,  or  by  virtue  of  Divine  dispensation. 

For  instance:  When  we  consult  fortune-tellers  and  make 
them  tell  us  our  fortunes  by  cutting  cards  or  by  inspecting  our 
hands;  or  when  we  have  recourse  to  the  interpretation  of 
dreams,  or  to  vain  and  foolish  signs  and  practices,  in  order  to 
know  hidden  things,  or  to  obtain  luck  or  health;  still  more, 
when  for  that  purpose  we  abuse  even  holy  names  and  blessed 
things. 

27.  Is  such  superstition  a  grievous  sin? 

It  is  generally  a  very  grievous  sin,  because  he  who 
practises  such  things  mostly  expects  the  assistance  of 
the  evil  spirit,  if  not  openly,  at  least  secretly ;  but,  at  all 
events,  puts  that  confidence  in  idle  or  delusive  things 
which  he  ought  to  place  in  God  alone. 

28.  Is  it  also  superstitious  to  wear  on  our  persons 
images  (medals)  of  the  Saints,  or  blessed  things? 

On  the  contrary,  it  is  praiseworthy,  if  it  is  done  with 
a  pious  intention — that  is  to  say,  with  confidence  in 
God,  in  the  intercession  of  the  Saints,  or  in  the  prayer 
and  blessing  of  the  Church. 

29.  How  do  people  become  guilty  of  witchcraft? 

When  they  try,  with  the  help  of  the  evil  spirits,  to  find 
hidden  treasures,  to  injure  others,  or  to  work  wonderful 
things. 

Thus  one  day  that  wicked  one,  Antichrist,  will  do,  'Whose 
coming  is  according  to  the  working  of  Satan,  in  all  [deluding] 
power,  and  signs,  and  lying  wonders,  and  in  all  seduction  of  in- 
iquity to  them  that  perish'  (2  Thess.  ii.  9,  10).    This  God  will 


CATECHISM  OF  THE  CATHOLIC  RELIGION    177 

permit  for  the  just  punishment  of  those  who  rejected  the  Chris- 
tian truth  and  the  Divine  miracles. 

30.  What  is  to  be  thought  of  consulting  spiritistic 
mediums,  engaging  in  spiritistic  meetings,  evoking  the 
spirits  of  the  dead,  and  other  such  practices? 

Such  practices  are  forbidden  by  the  First  Command- 
ment, and  are  highly  sinful  and  dangerous  (Deut. 
xviii.). 

31.  What  is  sacrilege? 

Sacrilege  is  a  profanation  of  holy  things,  holy  per- 
sons, or  holy  places;  for  instance,  the  unworthy  receiv- 
ing of  a  Sacrament,  the  ill-treatment  of  an  ecclesiastic, 
the  desecration  of  a  church  or  of  sacred  vessels,  etc. 

Examples:  Punishment  of  King  Baltassar  (Dan.  v.),  of  Heli- 
odorus  (2  Mac.  iii.).  How  Christ  cast  the  sellers  out  of  the 
Temple,  see  John  ii.  15. 

32.  When  does  a  person  commit  simony? 

When  he  buys  or  sells  spiritual  things,  preferments, 
and  the  like,  for  money  or  money's  worth;  as  Simon, 
the  Magician,  intended  to  do  (Acts  viii.).  This  sin  has 
been  forbidden  by  the  Church  under  the  most  severe 
penalties,  even  under  pain  of  excommunication. 

Application.  Make  every  day  Acts  of  Faith,  Hope, 
and  Charity,  and  never  neglect  to  say  your  Morning  and 
Evening  Prayers.  At  church  behave  with  reverence, 
and  pray  with  attention,  on  your  knees,  and  with  your 
hands  joined.  Kever  use  forbidden  or  suspicious 
means,  in  order  to  cure  diseases  or  to  discover  hidden 
things.  Are  you  in  doubt  whether  the  use  of  certain 
things  is  permitted  or  not,  ask  the  Priest  or  your  Con- 
fessor. 

§  2.  The  Veneration  and  Invocation  of  the  Saints. 

33.  What  does  the  Catholic  Church  teach  respecting 
the  veneration  and  invocation  of  the  Saints? 


•'78     CATECHISM  OF  THE   CATHOLIC  RELIGIOT^J 

She  teaches  that  it  is  right  and  available  to  salvation 
to  honor  and  invoke  the  Saints. 

34.  But  is  not  the  honor  which  we  pay  to  the  Saints 
against  the  First  Commandment? 

By  no  means;  for  1.  We  pay  no  Divine  honor  to  the 
Saints;  and  2.  We  honor  and  praise  in  the  Saints  God 
Himself,  who  has  shown  Himself  so  powerful  and  mer- 
ciful in  them. 

35.  What  is  the  difference  between  the  honor  which 
we  show  to  God  and  that  which  we  show  to  the  Saints? 

1.  We  honor  and  adore  God  alone  as  our  Sovereign 
Lord  and  the  Author  of  all  good  things;  but  we  honor 
the  Saints  only  as  His  faithful  servants  and  friends. 
2.  We  honor  God  for  His  own  sake,  or  on  account  of  the 
infinite  perfections  which  He  has  of  Himself;  but  we 
honor  the  Saints  on  account  of  the  gifts  and  advantages 
which  they  have  received  from  God. 

36.  But  do  we  not  kneel  down  when  we  honor  the 
Saints?  Do  we  not  build  churches  and  altars,  and  offer 
the  Sacrifice  of  the  Mass  to  them,  as  to  God  Himself? 

We  kneel  down,  it  is  true;  but  we  do  not  adore  the 
Saints  any  more  than  a  courtier  adores  his  king  when 
on  his  knees  he  asks  a  favor  of  him.  We  consecrate 
churches  and  altars,  and  offer  the  Holy  Sacrifice  of  the 
Mass  to  God  alone,  although,  at  the  same  time,  we  honor 
the  memory  of  the  Saints,  and  implore  their  interces- 
sion. 

From  the  most  ancient  times  the  Church  has  approved  and 
cherished  such  veneration,  has  instituted  festivals,  built 
churches  and  altars  in  commemoration  of  the  Saints,  and  im- 
plored their  intercession  at  the  Holy  Sacrifice;  and  God  often 
confirmed  such  devotion  by  extraordinary  graces.  Churches  are 
not  consecrated  to  the  Saints  whose  names  they  bear,  but  to 
God,  under  the  invocation  of  the  Saints. 

37.  What  should  we  have  principally  in  view  when  we 
venerate  the  Saints? 

We  should  imitate  their  virtues,  and  strive  to  become 


CATECHISM  OF  THE  CATHOLIC  RELIGION    179 

like  them,  that  we  may  also  one  day  share  in  their  eter- 
nal happiness. 

38.  In  what  does  our  praying  to  God  differ  from  otir 
praying  to  the  Saints? 

We  pray  to  God  that  He  may  help  ns  by  His  Om- 
nipotence ;  but  we  pray  to  the  Saints  that  they  may  help 
"US  by  interceding  with  God  for  us. 

39.  Is  it,  then,  in  the  power  of  the  Saints  in  Heaven  to 
obtain  anything  from  God  in  our  behalf? 

It  was  in  their  power  when  they  were  living  on  earth ; 
<nuch  more  must  it  be  so  now  that  they  are  in  Heaven; 
for  death  does  not  dissolve  the  communion  between  them 
and  us.     (See  the  Ninth  Article  of  the  Creed.) 

'Pray  one  for  another,  that  you  may  be  saved;  for  the  con- 
tinual prayer  of  a  just  man  availeth  much'  (James  v.  16). — No 
one  but  a  most  obstinate  infidel  can  deny  the  miracles  which 
■were,  and  are  still,  wrought  by  the  intercession  of  the  Saints 
(Proceedings  of  the  Church  at  a  Beatification  or  Canonization). 

40.  Does  the  Holy  Scripture  also  testify  that  the 
Saints  in  Heaven  pray  for  us? 

Yes,  the  Holy  Scripture  says,  1.  That  the  Angels  pray 
for  man;^  2.  That  the  Prophet  Jeremias,  long  after  his 
death,  ^  praveth  much  for  the  people,  and  for  all  the 
holy  city'  (2  Mac.  xv.  14)  ;  and  3.  That  the  four-and- 
twenty  Ancients  incessantly  offer  up  the  prayers  of  the 
Saints  at  the  throne  of  the  Most  High  (Apoc.  v.  8). 

^ '  And  the  Angel  of  the  Lord  answered,  and  said :  O  Lord 
of  Hosts,  how  long  wilt  Thou  not  have  mercy  on  Jerusalem,  and 
on  the  cities  of  Juda?'  (Zach.  i.  12).  'When  thou  didst  pray 
with  tears,  I  offered  thy  prayer  to  the  Lord, '  said  the  Angel 
Raphael  to  Tobias    (Tob.  xii.   12). 

41.  Do,  then,  the  Saints  in  Heaven  know  anything  of 
us? 

If  they  did  not  know  anything  of  us,  the  Archangel 
Raphael  could  not  have  offered  the  prayer  of  Tobias  to 
God,  nor  could  there  be  joy  before  the  Angels  of  God 


180    CATECHISM  OF  THE  CATHOLIC  RELIGION 

upon  one  sinner  doing  penance,  as.  the  Gospel  testifies 
(Luke  XV.  10). 

42.  But  is  it  not  a  mark  of  distrust  in  Jesus  Christ 
when  we  address  ourselves  to  the  Saints? 

No;  for  1.  We  expect  grace  and  salvation  from  God 
alone  through  the  merits  of  Jesus  Christ;  and  2.  If  it 
were  a  mark  of  distrust,  St.  Paul  would  not  have  applied 
to  the  faithful,  saying :  '  I  beseech  you,  brethren,  through 
our  Lord  Jesus  Christ,  that  you  may  help  me  in  your 
prayers  for  me  to  God'   (Eom.  xv.  30). 

43.  Why  does  God  grant  us  many  graces  through  tha 
intercession  of  the  Saints? 

Because  it  is  the  will  of  God  that  we  should  acknowl- 
edge our  own  unworthiness  and  the  merits  of  His  faith- 
ful servants.  Therefore  He  Himself,  in  former  times, 
commanded  the  friends  of  Job,  saying :  '  Go  to  my  ser- 
vant Job,  .  .  .  and  my  servant  Job  shall  pray  for  you  * 
(Job  xlii.  8). 

44.  Whom  should  we  in  particular  honor  and  invoke- 
above  all  the  Angels  and  Saints? 

Mary,  the  Blessed  Virgin  and  Mother  of  God. 

45.  Why  should  we  particularly  honor  and  invoke 
Mary? 

1.  Because  she  is  the  Mother  of  God,  and  therefore- 
far  surpasses  all  the  Angels  and  Saints  in  grace  and 
glory;  2.  Because,  for  that  very  reason,  her  intercession 
with  God  is  most  powerful. 

46.  Should  we  also  honor  the  images  of  Jesus  Christ 
and  of  the  Saints? 

Yes,  certainly;  for  if  even  a  child  honors  the  like- 
nesses of  his  parents,  and  a  subject  the  image  of  his 
prince,  so  much  the  more  must  we  honor  the  images  of 
our  Lord  and  of  His  Saints. 

How  strictly  the  veneration  of  holy  images  was  at  all  timess 
observed  in  the  Church,  was  shown  in  the  eighth  century,  wheoi 
the  heretics  called  Iconoclasts   [image-breakers],  acose.     They?' 


CATECHISM  OF   THE  CATHOLIC  RELIGION     181 

were  supported  hj  the  Greek  Emperor,  and  they  raged  most  ob- 
stinately and  furiously  against  the  images  and  those  who  re- 
vered them.  But  they  were  not  able  to  abolish  the  pious  prac- 
tice. The  faithftil  firmly  sutfered  all  imaginable  ill-treatment, 
even  torture  and  death;  and  in  the  year  787  the  new  heresy  was 
solemnly  condemned  by  the  Seventh  General  Council. 

47.  But  does  not  the  Scripture  say :  *  You  shall  not 
make  to  yourselves  any  idol  or  graven  thing  '  ? 

True ;  but  it  is  also  immediately  added :  '  To  adore 
it'  (Levit.  xxvi.  1),  as  the  heathens  did.  But  we  Cath- 
olics  detest   the   adoration   of   images. 

God  Himself  commanded  Moses  to  'make  two  cherubim  of 
beaten  gold  on  the  two  sides  of  the  oracle'  (Exod.  xxv.  18),  and 
also  to  'make  a  brazen  serpent,  and  set  it  up  for  a  sign'  (Num. 
xxi.  8),  which  was  a  figure  of  our  Crucified  Redeemer. 

48.  But  is  it  not  superstitious  to  pray  before  images? 

Not  at  all;  for  when  we  pray  jjefore  the  images  of 
Jesus  Christ  and  His  Saints,  we  pray,  not  to  the  images, 
but  to  Jesus  Christ  and  to  the  Saints,  whom  they  rep- 
resent. 

49.  Does  it  not  prove  that  we  put  our  trust  in  images 
when  we  go  on  pilgrimages  to  them? 

Xo;  for  we  do  not  visit  holy  places  because  we  trust 
in  the  images  that  are  honored  there,  but  because  we 
know  that  God  has  been  pleased  to  bestow  many  graces 
and  benefits  in  such  places,  and  therefore  feel  ourselves 
animated  to  pray  there  with  greater  fervor  and  confi- 
dence. 

50.  What  is  the  use  of  placing  images  of  Christ  and  of 
the  Saints  in  our  churches? 

They  instruct  and  strengthen  us  in  our  faith,  and  in- 
cite us  to  live  in  conformity  to  it,  whilst  they  represent 
before  our  eyes  the  mysteries  of  our  Religion,  the  his- 
tory of  our  Redemption,  and  the  holy  lives  of  the  Saints. 

51.  Why  do  we  honor  the  relics  of  the  Saints? 

Because  their  bodies  were  living  members  of  Jesu8 
Christ,  and  temples  of  the  Holy  Ghost,  and  will  one  day 
rise  again  from  the  dead  to  eternal  glory. 


183    CATECHISM  OF  THE  CATHOLIC  EELIGION 

At  all  times  relics  have  been  kept  in  honor  in  the  Church.  A"§ 
early  as  in  the  second  century,  the  Christians  in  Antioch  and 
Smyrna,  as  they  testified  themselves,  honored  the  relics  of  their 
holy  bishops,  Ignatius  and  Polycarp,  who  had  suffered  death 
for  Jesus  Christ. 

S2.  Whence  do  we  know  for  certain  that  the  venera- 
tion of  relics  is  pleasing  to  God? 

From  this:  that  God  has  frequently  been  pleased  to 
work  great  miracles  through  their  means,  as  we  read  in 
the  Holy  Scripture  and  in  the  history  of  the  Church. 

'When  the  man  [whom  they  were  burying]  had  touched  the 
bones  of  Eliseus,  he  came  to  life,  and  stood  upon  his  feet'  (4 
Kings  xiii.  21).  'And  God  wrought  by  the  hand  of  Paul  more 
than  common  miracles;  so  that  even  there  were  brought  from 
his  body  to  the  sick,  handkerchiefs  and  aprons,  and  the  diseases 
departed  from  them,  and  the  wicked  spirits  went  out  of  them' 
(Acts  xix.  11,  12).  St.  Augustine,  St.  Ambrose,  and  others, 
give  us  an  account  of  the  miracles  which  were  wrought  at  the 
graves  of  St,  Stephen,  St.  Felix  of  Nola,  St.  Gervasius,  and  of 
many  other  Saints. 

The  authenticity  of  a  relic  which  is  exposed  to  the  veneration 
of  the  faithful  is  not  a  matter  of  faith,  but  rests  simply  on 
human,  but  nevertheless  credible,  testimonies. 

Application.  Honor  the  Blessed  Saints  in  Heaven 
with  great  devotion,  especially  the  Most  Blessed  Virgin, 
St.  Joseph,  and  your  Patron  Saint.  Diligently  read 
their  lives,  and  faithfully  imitate  their  examples.  Keep 
in  your  dwellings  no  immodest  pictures,  but  have,  by  all 
means,  holy  images,  and,  above  all,  an  image  of  your 
Crucified  Eedeemer.  Do  not  help  to  circulate  unau- 
thorized prayers,  or  aid  unauthorized  persons  to  promote 
what  are  called  chain  prayers,  as  abuses  may  easily  arise 
from  these  practices.     (Feast  of  All  Saints.) 

THE   SECOND   COMMANDMENT  OF   GOD. 
'Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain.' 

I.  What  does  the  Second  Commandment  forbid? 

The  Second  Commandment  forbids  all  profanation  of 
the  holy  name  of  God. 


CATECHISM  OF  THE  CATHOLIC  EELIGION     183 

2.  How  do  we  profane  the  name  of  God? 

We  profane  the  name  of  God,  1.  By  irreverently  pro- 
nouncing it;  2.  By  deriding  religion;  3.  By  blasphemy; 
4.  By  sinful  swearing,  and  by  cursing;  and  5.  By  break- 
ing vows. 

3.  How  do  we  sin  by  irreverently  pronouncing  God*» 
holy  name? 

By  pronouncing  the  name  of  God  in  jest,  or  in  anger, 
or  in  any  other  careless  manner. 

This  applies  also  to  other  names  and  words  worthy  of  rever- 
ence, as  the  name  of  the  Blessed  Virgin,  the  Holy  Cross,  the 
Holy  Sacraments,  etc.,  and  to  the  words  of  the  Holy  Scripture, 
which  are  never  to  be  abused  in  jest  or  by  way  of  derision. 

*  The  Lord  will  not  hold  him  guiltless  that  shall  take  the 
name  of  the  Lord  his  God  in  vain'  (Exod.  xx.  7). 

4.  How  do  we  sin  by  deriding  religion? 

By  scoffing  at  religion,  at  the  rites  or  ceremonies  of 
the  Church,  or  by  turning  them  into  ridicule,  in  which 
cases  we  may  also  become  guilty  of  blasphemy. 

*  Knowing  this  first,  that  in  the  last  days  there  shall  come  de- 
ceitful scoffers,  walking  after  their  own  lusts,  .  .  .  you,  there- 
fore, brethren,  knowing  these  things  before,  take  heed,  lest  being 
led  aside  by  the  error  of  the  unwise,  you  fall  from  your  own 
steadfastness'  (2  Pet.  iii.  3,  17). 

5.  What  is  meant  by  blasphemy? 

By  blasphemy  is  meant  contemptuous  and  abusive 
language  uttered  against  God,  the  Saints,  or  holy  things. 

This  sin  is  so  great  that,  in  the  Old  Law,  those  who  were 
found  guilty  of  it  were  put  to  death.  ^He  that  blasphemeth 
the  name  of  the  Lord,  dying  let  him  die ;  all  the  multitude  shall 
stone  him'  (Levit.  xxiv.  16).  How  Sennacherib,  King  of  the 
Assyrians,  was  punished  for  blaspheming  the  Lord,  see  4  King? 
xix. 

6.  May  we  also  become  guilty  of  blasphemy  by  thoughts? 

Yes,  when  we  voluntarily  think  contemptuously  of 
God  or  of  the  Saints. 

7.  What  is  swearing  or  taking  an  oath? 

Swearing  or  taking  an  oath  is  to  call  the  All-knowing 


184    CATECHISM  OF  THE  CATHOLIC  EELIGION 

God  to  witness  that  we  speak  the  truth,  or  that  we  will 
keep  our  promise. 

We  call  God  also  to  witness  when  we  swear  by  Heaven,  by 
the  Holy  Cross,  or  by  the  Gospel,  etc.  '  Whosoever  shall  swear 
by  the  temple,  sweareth  by  it,  and  by  Him  that  dwelleth  in  it; 
and  he  that  sweareth  by  Heaven,  sweareth  by  the  throne  of 
God,  and  by  Him  that  sitteth  thereon'  (Matt,  xxiii.  21,  22). 

8.  Is  it  ever  lawful  to  take  an  oath? 

Yes;  it  is  lawful  and  even  obligatory  when  we  are 
called  upon  to  do  so  by  competent  authority  in  the  inter- 
ests of  justice,  as  is  the  case  of  witnesses  in  a  legal  trial. 

Q.  Are  we  bound  to  keep  a  lawful  oath? 

Yes ;  it  is  a  grievous  sin  not  to  fulfil  a  lawful  oath,  if 
we  are  able  to  do  so. 

10.  How  do  we  sin  by  swearing? 

We  sin  by  swearing,  1.  When  we  swear  falsely  or  in 
doubt;  2.  When  we  swear,  or  induce  others  to  swear, 
without  necessity ;  3.  When  we  swear  to  do  what  is  evil, 
or  to  omit  what  is  good. 

'Thou  shalt  swear  in  truth,  and  in  judgment,  and  in  justice' 
(Jer.  iv.  2). 

11.  What  means  swearing  falsely,  or  in  doubt? 

It  means,  1.  To  assert  with  an  oath  that  something 
is  true,  though  we  know  that  it  is  untrue,  or  do  not  know 
whether  it  is  true  or  not;  3.  To  promise  with  an  oath 
something  which  we  do  not  intend  to  perform. 

12.  What  are  we  to  think  of  perjury  or  a  false  oath? 

Perjury,  especially  in  a  court  of  justice,  is  one  of  the 
greatest  crimes;  because  he  who  commits  it,  1.  Mocks 
God's  Omniscience,  Sanctity,  and  Justice;  2.  Destroys 
the  last  means  of  preserving  truth  and  faith  among 
men;  and  3.  Almost  solemnly  renounces  God,  and  calls 
down  His  vengeance  upon  himself. 

'And  the  Lord  said  to  me:  This  flying  volume  which  thou 
seest  is  the  curse  that  goeth  forth  over  the  face  of  the  earth; 
for  every  one  that  sweareth  shall  be  judged  by  it.  I  will  bring 
it  forth,  saith  the  Lord  of  Hosts,  and  it  shall  come  to  the  house 


CATECHISM  OF   THE  CATHOLIC  RELIGION     185 

of  him  that  sweareth  falsely  by  my  name,  and  it  shall  remain 
in  the  midst  of  his  house,  and  shall  consume  it,  with  the  timber 
thereof,  and  the  stones  thereof  (Zach,  v.  3,  4;  comp.  Ezech. 
xvii.). 

13.  When  a  person  has  sworn  to  do  something  evil, 
or  to  omit  something  that  is  good,  is  he  bound  to  keep 
such  an  oath? 

No;  for  as  it  was  a  sin  to  take  such  an  oath,  so  it 
would  be  another  sin  to  keep  it. — Example:  Herod 
(Mark  vi.  23-28). 

14.  What  do  you  mean  by  cursing? 

Cursing  means  to  wish  any  evil  either  to  ourselves  01 
to  our  neighbor,  or  to  any  of  God's  creatures,  whereby 
the  name  of  God  is  frequently  dishonored. 

Cursing  is  something  very  hateful,  which  betrays  a  rude,  an- 
gry temper.  From  the  mouth  of  a  Christian  or  child  of  God 
nothing  but  'blessing'  ought  to  come  forth  (1  Pet.  iii.  9). 
Cursing  is  at  the  same  time  an  oath,  when  we  call  upon  God  to 
punish  us  if  we  speak  an  untruth. 

15.  What  is  a  vow? 

A  vow  is  a  voluntary  promise  made  to  God  to  do 
something  that  is  agreeable  to  Him,  although  there  be 
no  obligation  to  do  it. 

Accordingly,  a  vow  is:  1.  A  real  promise,  by  which  we  de- 
liberately bind  ourselves,  and  not  a  mere  desire  cr  resolution; 
2.  A  promise  made  to  God,  because  it  is  to  God  alone  we  make 
vows;  and  3.  A  promise  to  do  something  that  is  agreeable  to 
God;  therefore  it  cannot  be  anything  trifling,  sinful,  or  inju- 
rious to  others,  nor  anything  good  in  itself,  but  by  which  some- 
thing better  is  prevented  or  higher  duties  neglected. 

16.  What  does  the  Church  teach  with  regard  to  vows? 

1.  That  they  please  God,  because  they  are  voluntary 
offerings  made  to  Him.  Thus  God  kindly  accepted  the 
vows  of  the  Patriarch  Jacob,^  and  of  the  pious  Anna, 
the  mother  of  Samuel,-  and  granted  their  petitions. 

^'And  .lacob  made  a  vow,  saying:  If  God  shall  be  with  me, 
and  I  shall  return  prosperously  to  my  father 's  house,  of  all 
things  that  Thou  shalt  give  to  me,  I  will  offer  tithes  to  Thee' 
(Gen.  xxviii.  20-22).     ''Anna  made  a  vow,  saying:  O  Lord  of 


186     CATECHISM  OF  THE   CATHOLIC  ^(ELIGION 

Hosts,  if  Thou  wilt  be  mindful  of  me,  and  wilt  give  to  Thj 
servant  a  man-child,  I  will  give  him  to  the  Lord  all  the  days  of 
his  life'   (1  Kings  i.  11). 

2.  That  it  is  a  sacred  duty  to  keep  them,  unless  it  be 
impossible  to  do  so.  People  should  therefore  be  very 
cautious  about  making  vows,  and  should,  in  general, 
ask  advice  of  their  Confessor,  or  some  other  prudent 
Priest. 

'  If  thou  hast  vowed  anything  to  God,  defer  not  to  pay  it.  It 
is  much  better  not  to  vow,  than  after  a  vow  not  to  perform  the 
things  promised'  (Eccles.  v.  3,  4). 

17.  If  it  should  become  very  difficult  to  keep  a  vow,  in 
whole  or  in  part,  what  is  to  be  done? 

One's  confessor  ought  to  be  consulted  who  may,  if 
necessary,  seek  a  dispensation  from  the  Bishop  or  the 
Pope,  according  to  the  character  of  the  vow. 

18.  Is  it  sufficient  not  to  dishonor  the  name  of  God? 

No;  we  must  also  honor  and  revere  it;  i.e.,  we  must 
gratefully  praise  it,  devoutly  call  upon  it,  steadily  con- 
fess it,  and  exert  ourselves  to  promote  its  honor. 

Application.  Carefully  avoid  the  shameful  habit  of 
cursing  and  swearing.  ^  A  man  that  sweareth  much 
shall  be  filled  with  iniquity,  and  a  scourge  shall  not  de- 
part from  his  house'  (Ecclus.  xxiii.  12).  On  the  con- 
trary, often  invoke  with  devotion  the  names  of  Jesus 
and  Mary,  especially  in  temptations  against  purity. 

THE  THIRD  COMMANDMENT  OF  GOD. 
'Eemember  that  thou  keep  holy  the  Sabbath-day.' 

1.  What  are  we  commanded  by  the  Third  Command- 
ment? 

By  the  Third  Commandment  we  are  commanded  to 
sanctify  the  Lord's  day  by  performing  works  of  piety 
and  abstaining  from  servile  works. 

2.  Which  is  the  Lord's  day? 

In  the  Old  Law  it  was  the  seventh  day  of  the  week, 


CATECHISM  OF   THE  CATHOLIC  RELIGION     187 

or  the  Sabbath-day  (day  of  rest),  in  memory  of  God's 
resting  on  that  day,  after  He  had  finished  the  work  of 
Creation  in  six  days.  In  the  New  Law  it  is  the  first 
day  of  the  week,  or  the  Sunday,  in  memory  of  the  ac- 
complishment of  our  Eedemption,  which  is  a  new  spirits 
ual  Creation  (Gal.  vi.  15). 

'In  six  days  the  Lord  made  heaven  and  earth,  and  the  sea, 
and  all  things  that  are  in  them,  and  rested  on  the  seventh  day; 
therefore  the  Lord  blessed  the  seventh  day,  and  sanctified  it' 
(Exod.  XX.  11;  comp.  Gen.  ii.  2,  3). 

3.  How  was  our  Redemption  accomplished  on  the 
Sunday? 

It  was  on  a  Sunday  that  our  Saviour  rose  from  the 
dead,  and  it  was  also  on  a  Sunday  that  He  sent  down  the 
Holy  Ghost  upon  His  Church. 

4.  What  works  of. piety,  should  we  perform  on  the 
Sunday? 

1.  We  are  bound  to  hear  Mass,  and,  if  possible,  we 
should  also  attend  the  other  Divine  Service,  especially 
the  Sermon  and  Catechetical  Instruction;  and  2.  We 
should  receive  the  Holy  Sacraments,  read  books  of  de- 
votion, or  meditate  on  the  great  truths  of  our  Religion, 
and  occupy  ourselves  in  works  of  mercy,  either  corporal 
or  spiritual  (James  i.  27). 

5.  Which  works  are  servile  and  forbidden? 

All  bodily  works  which  are  commonly  performed  by 
servants,  day-laborers,  and  tradesmen. 

"Works  by  -which  the  mind  only  is  exerted  are  not  numbered 
amongst  the  servile  works.  But  all  those  noisy  and  those 
merely  worldly  employments,  which  disturb  quiet  religious  ob- 
servance, such  as  law-suits,  buying  and  selling,  etc.,  are  also 
forbidden. 

6.  Is  it  never  lawful  to  do  servile  work  on  a  Sunday? 

It  is  lawful :  1.  When  the  Pastors  of  the  Church,  for 
weighty  reasons,  give  a  dispensation;  and  2.  As  often 
as  the  honor  of  God,^  the  good  of  our  neighbor,-  or  ur- 
gent necessity^  require  it. 


188     CATECHISM  OF   THE   CATHOLIC  RELIGION 

It  is  lawful  to  engage  in  occupations  which  on  ac* 
count  of  public  welfare  cannot  be  interrupted  on  Sun- 
day, as  for  example,  those  of  railroad  employes,  watch- 
men, bakers,  etc. 

Persons  compelled  to  work  on  Sunday  should  consult 
a  Confessor  or  Pastor. 

Examples :  Matt.  xii.  ^  OflSciating  in  the  Temple,  v.  5.  ^  Para- 
ble of  the  sheep  that  falls  into  a  pit,  v.  11,  12.  ^  The  Disciples 
plucking  ears  of  corn,  v.  1-4. 

7.  Are  they  only  guilty  who  themselves  do  forbidden 
work? 

No;  those  also  are  guilty  who  without  any  necessity 
require  their  inferiors,  as  servants,  day-iaborers,  or 
tradesmen,  to  do  such  work,  or  allow  them  to  do  it;  for 
God  says :  '  That  thy  man-servant  and  thy  maid-servant 
may  rest,  even  as  thyself  (Deut.  v.  14). 

8=  Is  the  Sunday  profaned  only  by  servile  work  and 
staying  av/ay  from  Divine  Service? 

No;  it  is  likewise  profaned  by  debauchery,  intemper- 
ance, and  extravagant  games,  sports,  and  amusements, 
which  make  of  the  Lord's  day  a  day  of  revelry  and  pub- 
lic scandal. 

9.  What  should  we  particularly  consider  in  order  to  be 
deterred  from  profaning  the  Sunday? 

We  should  consider; 

1.  The  temporal  and  eternal  punishment  with  which 
God  threatens  such  as  break  the  Sabbath. 

'Thej  grievously  violated  my  Sabbaths;  I  said,  therefore, 
that  I  would  pour  out  my  indignation  upon  them  in  the  desert, 
and  would  consume  them'  (Ezech,  xx.  13).  'Keep  you  my  Sab- 
bath ;  for  it  is  holy  unto  you :  he  that  shall  profane  it  shall  be 
put  to  death'   (Exod.  xxxi.  14). 

2.  That  it  is  an  unjustifiable  heedlessness  not  to  de- 
vote even  so  much  as  one  day  to  the  care  of  our  immortal 
soul,  after  the  body  has  been  taken  care  of  during  six 
days. 

3.  That  the  observance  of  the  Sunday  is  a  public  pro- 


CATECHISM  OF  THE  CATHOLIC  RELIGION    1^9 

fession  of  our  Christian  Faith,  and,  consequently,  that 
by  its  profanation  we  bring  disgrace  on  our  Eeligion, 
and  give  great  scandal  to  our  fellow-Christians. 

Zeal  of  the  Jews  in  keeping  holy  the  Sabbath  day  (2  Mae.  vi. 
11). 

Application.  Always  observe  the  Lord's  day  con- 
scientiously, and  never  be  induced  to  violate  it,  either 
by  thoughtlessness  and  excessive  fondness  for  amuse- 
ments, or  by  the  example  of  wicked  or  infidel  people. 
*  God  be  merciful  unto  us ;  it  is  not  profitable  to  us  to 
forsake  the  law^  (1  Mac.  ii.  21). 

THE  FOURTH   COMMAXDMEXT   OF   GOD. 
'Honor  thy  Father  and  thy  Mother.' 

1.  What  is  commanded  by  the  Fourth  Commandment? 

By  the  Fourth  Commandment  children  are  com- 
manded to  show  reverence,  love,  and  obedience  to  their 
parents,  and  inferiors  to  their  superiors. 

2.  Why  must  children  reverence,  love,  and  obey  their 
parents? 

Because,  next  to  God,  their  parents  are  their  greatest 
benefactors,  and  supply  His  place  in  their  regard. 

3.  How  should  children  reverence  their  parents? 

They  should  venerate  their  parents  as  the  representa- 
tives Oi  God,  and  should  therefore  always  show  them 
respect  in  word  and  deed. 

'Honor  thy  father  in  work  and  word,  and  all  patience'  (Ec« 
clus.  iii,  9). 

4.  How  should  children  love  their  parents? 

They  should,  1.  Be  grateful  to  them,  and  wish  them 
w^ell  from  their  heart;  2.  They  should  make  them  happy 
by  their  good  conduct;  3.  They  should  assist  them  in 
their  necessities,  and  take  care  of  them  in  tneir  old  age; 
and  4.  They  should  bear  with  their  faults  and  weak- 
nesses. 

'With  thy  whole  heart  honor  thy  father,  and  forget  not  the 


190    CATECHISM  OF  THE  CATHOLIC  EELIGION 

groanings  of  thy  mother.  Renr.ember  that  thou  hadst  not  beeki 
born  but  tnyough  them,  and  make  a  return  to  them  as  they 
have  done  for  thee'  (Ecelus.  vii.  28-3d).  Example  of  Jesus, 
who,  when  dying  on  the  cross,  still  provided  for  His  Mother. 

5.  How  should  children  obey  their  parents? 

1.  They  should  do  what  their  parents  command,  and 
not  do  what  they  forbid,  provided  they  order  nothing 
bad  or  unjust;  and  2.  They  should  willingly  receive, 
and  readily  follow,  their  advice  and  admonitions. 

'Children,  obey  your  parents  in  all  things;  for  this  is  well 
pleasing  to  the  Lord'  (Col.  iii.  20).  Example  of  Jesus,  who, 
though  ^God  blessed  for  ever,'  yet  was  subject  to  Mary  and 
Joseph. 

6.  What  have  children  to  expect  who  faithfully  observe 
the  Fourth  Commandment? 

In  thi«  life,  they  may  be  sure  of  God's  protection  and 
blessing,  and  in  the  other,  of  eternal  happiness. 

*  Honor  thy  father  and  thy  mother,  which  is  the  first  com- 
mandment with  a  promise;  that  it  may  be  well  with  thee,  and 
thou  mayest  be  long-lived  upon  earth'  (Eph.  vi.  2,  3).  'Honor 
thy  father,  that  a  blessing  may  come  upon  thee  from  him, 
and  his  blessing  may  remain  in  the  latter  end.  The  father's 
blessing  establisheth  the  houses  of  the  children,  but  the 
mother's  curse  rooteth  up  the  foundation'  (Ecelus.  iii.  9-11). — 
Examples:   Sem,  Isaac,  Kuth,  Samuel,  young  Tobias. 

7.  When  do  children  sin  against  the  reverence  they 
owe  to  their  parents? 

They  sin  against  the  reverence  they  owe  to  their  par- 
ents, 1.  When  in  their  heart  they  despise  or  disregard 
them;  2.  When  they  speak  ill  of  them;  3.  When  they  are 
ashamed  of  them ;  and  4.  When  they  treat  them  harshly 
and  insolently. 

'The  eye  that  mocketh  at  his  father,  and  that  despiseth  the 
labor  of  his  mother  in  bearing  him,  let  the  ravens  of  the  brooks 
pick  it  out,  and  the  young  eagles  eat  it'  (Prov.  xxx.  17). 

8.  When  do  children  sin  against  the  love  they  owe  tc 
their  parents? 

They  sin  against  the  love  they  owe  to  their  parents, 
1.  When  they  wish  or  do  them  evil;  2.  When,  by  their 


CATECHISM  OF  THE  CATHOLIC  RELIGION     191 

bad  behavior,  they  give  them  trouble,  and  bring  dis- 
grace upon  them,  or  otherwise  grieve  them,  or  put  them 
in  a  passion;  3.  When  they  do  not  assist  them  in  their 
need  or  old  age;  4.  When  they  do  not  bear  with  their 
failings;  and  5.  W^hen  they  do  not  pray  for  their  par- 
ents, whether  living  or  dead. 

*  He  that  striketh  his  father  or  mother  shall  be  put  to  death. 
He  that  curseth  his  father  or  mother  shall  die  the  death'  (Exod. 
xxi.  15,  17).  'Son,  support  the  old  age  of  thy  father,  and 
grieve  him  not  in  his  life;  and  if  his  understanding  fail,  have 
patience  with  him,  and  despise  him  not  when  thou  art  in  thy 
strength;  for  the  relieving  of  the  father  shall  not  be  forgotten' 
(Ecclus.  iii.  14,  15). 

t).  When  do  children  sin  against  the  obedience  due  to 
icheir  parents? 

They  sin  against  the  obedience  due  to  their  parents, 
1.  When  they  obey  them  badly,  or  not  at  all;  2.  When 
they  do  not  willingly  listen  to  their  admonitions ;  and  3. 
When  they  offer  resistance  to  their  corrections. 

'If  a  man  have  a  stubborn  and  unruly  son,  who  will  not  hear 
the  commandments  of  his  father  or  mother,  and  being  corrected, 
slighteth  obedience,  they  shall  take  him,  and  bring  him  to  the 
ancients  of  the  city,  and  shall  say  to  them:  This  our  son  is 
rebellious  and  stubborn,  he  slighteth  hearing  our  admonitions, 
he  giveth  himself  to  revelling,  and  to  debauchery  and  banquet- 
ings:  the  people  of  the  city  shall  stone  him,  and  he  shall  die; 
that  you  may  take  away  the  evil  out  of  the  midst  of  you,  and 
all  Israel  hearing  it  may  be  afraid'   (Deut.  xxi.  18-21). 

10.  What  have  those  children  to  expect  who  do  not 
fulfil  their  duties  towards  their  parents? 

In  this  life  they  have  to  expect  the  curse  of  God,  dis- 
grace, and  ignominy;  and  in  the  life  to  come,  eternal 
damnation. 

*  Cursed  be  he  that  honoreth  not  his  father  and  mother,  and 
all  the  people  shall  say:  Amen'  (Deut.  xxvii.  16).  'Remember 
thy  father  and  thy  mother,  lest  God  forget  thee,  and  thou  wish 
that  thou  hadst  not  been  born,  and  curse  the  day  of  thy  nativity' 
(Ecclus.  xxiii.  18,  19). — Examples:  Cham,  Absalom,  the  Sons 
oi  E«li  the  High-Priest. 


192     CATECHISM  OF  THE  CATHOLIC  EELIGION 

11.  What  superiors,  besides  our  parents,  must  we 
honor,  love,  and  obey? 

Our  guardians^  tutors,  teachers,  employers,  masters 
and  mistresses,  and  all  our  Spiritual  and  Civil  Supe- 
riors. 

12.  What  are  our  duties  towards  our  guardians,  tutors, 
teachers,  and  employers? 

We  must  consider  them  as  the  representatives  and  as- 
sistants of  our  parents;  and,  therefore,  our  duties  to- 
wards them  are  in  proportion  to  those  which  children 
owe  to  their  parents. 

13.  What  are  the  particular  obligations  of  servants  to 
their  masters  and  mistresses? 

They  should,  for  the  Lord's  sake,  show  them  respect- 
ful obedience,  and  honestly  fulfil  their  contracts  towards 
them  (1  Pet.  ii.  9,  10). 

*  Servants,  obey  in  all  things  your  masters  according  to  the 
flesh,  not  serving  to  the  eye,  as  pleasing  men,  but  in  simplicity 
of  heart,  fearing  God.  Whatsoever  you  do,  do  it  from  the 
heart,  as  to  the  Lord,  and  not  to  men;  knowing  that  you  shall 
receive  of  the  Lord  the  reward  of  inheritance'  (Col.  iii.  22-24). 
'Servants,  be  subject  to  your  masters  with  all  fear,  not  only  to 
the  good  and  gentle,  but  also  to  the  forward'   (1  Pet.  ii.  18). 

14.  How  do  servants  sin  against  their  masters  and 
mistresses? 

1.  By  disobedience,  obstinacy,  moroseness,  and  ill- 
will;  2.  By  laziness,  by  pilfering  dainties,  and  by  wast- 
ing and  embezzling  their  goods;  3.  By  calumny,  detrac- 
tion, and  tale-bearing;  and, "most  of  all,  4.  By  teaching 
evil  to  their  children,  by  assisting  tliem  to  do  evil,  or  by 
conniving  at  it. 

15.  What  are  our  duties  towards  our  Spiritual  Supe- 
riors? 

We  are  bound,  1.  To  honor  and  love  them  as  the  rep- 
resentatives of  God,  and  our  Spiritual  Fathers;  2.  To 
jgubmit  to  their  ordinances;  3.  To  pray  for  them;  and  4. 


CATECHISM  OF  THE  CATHOLIC  EELIGION     193 

To  provide  for  their  support  in  the  manner  established 
by  law  and  custom. 

'With  all  thy  soul  fear  the  Lord,  and  reverence  his  priests* 
(Ecclus.  vii.  31).  'Obey  your  prelates,  and  be  subject  to  them; 
for  they  watch  as  being  to  render  an  account  of  your  souls,  that 
they  may  do  this  with  joy,  and  not  with  grief;  for  this  is  not 
expedient  for  you'  (Hebr,  xiii.  17).  'The  Lord  ordained  that 
they  who  preach  the  Gospel  should  live  by  the  Gospel'  (1  Cor. 
ix.  14;  comp.  Luke  x.  7,  and  1  Tim.  v.  17,  18). — Example  of 
the  Christians,  when  Peter  was  in  prison  (Acts  xii. ;  comp.  Gal. 
IV.  14,  15). 

1 6.  When  do  we  sin  against  our  Spiritual  Superiors? 

1.  When,  by  word  or  deed,  we  violate  the  reverence 
due  to  them,  or  when,  by  speaking  ill  of  them,  we  lower 
their  character;  2.  When  we  oppose  them,  and  thereby 
may  be  the  cause  of  schism  and  scandal;  and  3.  When, 
contrary  to  our  duty,  we  refuse  to  contribute  towards 
their  support,  and  to  provide  for  the  Divine  Service. 

'He  that  despiseth  you,  despiseth  me'  (Luke  x.  16).  'The 
Lord  knoweth  how  to  reserve  the  unjust  unto  the  day  of  judg- 
ment to  be  tormented;  and  especially  them  who  despise  govern- 
ment, audacious,  self-willed,  they  fear  not  to  bring  in  sects, 
blaspheming.  They  allure  by  the  desires  of  fleshly  riotousness 
those  who  for  a  little  while  escape,  such  as  converse  in  error: 
promising  them  liberty,  whereas  they  themselves  are  the  slaves 
of  corruption'  (2  Pet.  ii.).  'Woe  unto  them,  for  they  have 
gone  in  the  way  of  Cain,  and  have  perished  in  the  contradiction 
of  Core'  (Jucie  11). — Examples:  Core,  Dathan,  and  Abiron, 
swallowed  up  by  the  earth  (Num.  xvi.)  ;  Forty-two  boys  torn 
by  two  bears  (4  Kings  ii.  24). 

17.  What  are  our  duties  towards  our  Civil,  or  Temporal, 
Rulers? 

We  are  bound,  1.  To  show  to  our  Civil  Rulers,  or- 
dained by  God.  respect,  fidelity,  and  conscientious  obe- 
dience, and  to  suffer  anything  rather  than  raise  sedition 
against  them;  2.  To  pay  the  taxes  imposed  by  them;  and 
3.  To  assist  them  in  their  necessities  and  dangers;  and 
even  to  sacrifice  our  property  and  life  in  defence  of  our 
country  against  its  enemies. 

'Let  every  soul  be  subject  to  higher  powers;  for  there  is  no 


194     CATECHISM  OF  THE  CATHOLIC  EELIGION 

power  but  from  God,  and  those  that  are,  are  ordained  of  God, 
Therefore,  he  that  resisteth  the  power,  jesisteth  the  ordinance 
of  God;  and  they  that  resist,  purchase  to  themselves  damna- 
tion. Wherefore  be  subject  of  necessity,  not  only  for  wrath, 
but  also  for  conscience '  sake.  Eender  therefore  to  all  men 
their  dues:  tribute  to  whom  tribute  is  due;  custom  to  whom 
custom;  fear  to  whom  fear;  honor  to  whom  honor'  (Eom.  xiii. 
1-7). — Examples:  Jesus  and  the  first  Christians.  David  towards 
Saul  (1  Kings  xxiv,  7). 

i8.  How  do  we  sin  against  our  Civil  Rulers? 

1.  By  hatred  and  contempt;  2.  By  reviling  and  blas- 
pheming them;  3.  By  refusing  to  pay  the  taxes  due  to 
them;  4.  By  resistance  and  rebellion;  and  5.  By  any  sort 
of  treason,  violence,  or  conspiracy,  against  our  Govern- 
ment and  country. 

Of  those  'who  despise  dominion,  and  blaspheme  majesty,' 
the  Apostle  St.  Jude  says :  *  These  are  murmurers,  full  of  com- 
plaints, walking  according  to  their  own  desires,  and  their  mouth 
speaketh  proud  things,  admiring  persons  for  gain's  sake'  (Jude 
8  and  16). 

19.  When  are  parents,  superiors,  and  sovereigns  not 
to  be  obeyed? 

When  they  command  anything  unlawful  before  God. 

*We  ought  to  obey  God  rather  than  men'  (Acts  vii.  29). — 
Examples:  Joseph  in  the  house  of  Putiphar;  Susanna;  the 
three  Young  Men  at  Babylon;  the  seven  Machabees;  the  Apos- 
tles before  the  Council. 

20.  How  should  young  people  behave  towards  the 
aged? 

Young  people  should  treat  the  aged  respectfully,  listen 
to  their  good  advice,  and,  as  far  as  possible,  lighten  the 
burden  of  their  old  age. 

'Eise  up  before  the  hoary  head,  and  honor  the  person  of  the 
aged  man,  and  fear  the  Lord  thy  God'  (Levit.  xix.  32). 

Application.  Hearken  now  to  your  parents,  teachers, 
Pastors,  etc.,  and  follow  them,  ^  Lest  thou  mourn  at  the 
last,  and  say:  Why  have  I  hated  instruction,  and  my 
heart  consented  not  to  reproof,  and  have  not  heard  the 
voice  of  them  that  taught  me.  and  have  not  inclined  my 
ear  to  masters?'  (Prov.  v.  11-13). 


CATECHISM  OF  THE  CATHOLIC  RELIGION     195 

21.  Does  the  Fourth  Commandment  regard  children 
and  inferiors  only? 

It  includes  also  the  duties  of  parents  and  superiors. 

22.  What  are  the  duties  of  parents  towards  their  chil- 
dren? 

The  first  and  most  sacred  duty  of  parents  is  to  bring 
up  their  children  for  God  and  for  eternal  life.  There- 
fore they  should,  1.  Teach  them  well  themselves,  and 
get  them  well  instructed  in  the  Catholic  Religion;  2. 
Train  them  up,  as  early  as  possible,  to  a  pious  and  vir- 
tuous life;  3.  Set  them  good  example;  4.  Guard  them 
against  being  led  into  sinful  or  dangerous  courses;  and 
5.  Correct  their  faults  with  Christian  charity. 

'And  you,  fathers,  bring  your  children  up  in  the  discipline 
and  correction  of  the  Lord'  (Ephes.  vi.  4).  'The  child  that  is 
left  to  his  own  will,  bringeth  his  mother  to  shame'  (Prov.  xxix. 
15).  'Withhold  not  correction  from  a  child;  for  if  thou  strike 
him  with  the  rod,  he  shall  not  die,  and  thou  shalt  deliver  his 
soul  from  hell'  (Prov.  xxiii.  13,  14). 

23.  How  do  parents  sin  when  they  neglect  these  their 
duties? 

They  sin  grievously,  and,  moreover,  render  themselves 
accessory  to  the  sins  of  their  children,  and  often  are  the 
cause  of  their  eternal  damnation   (Hell). 

24.  Have  parents  charge  only  of  the  *  eternal '  salvation 
of  their  children? 

They  have  charge  also  of  their  temporal  welfare  and 
success ;  therefore  they  sin,  1.  When  they  inconsiderately 
squander  their  property;  2.  When  they  do  not  take 
proper  care  of  the  food,  clothing,  or  health  of  their  chil- 
dren; or  3.  When  they  neglect  to  accustom  them  early 
to  labor,  and  to  make  them  learn  something  useful. 

Parents  must  not  unreasonably  interfere  with  their 
children's  liberty  in  the  choice  of  a  state  of  life  or  a 
partner  in  marriage. 

25.  What  are  the  duties  of  masters  and  mistresses 
towards  their  servants? 


196     CATECHISM  OF  THE   CATHOLIC  EELIGION 

They  should,  1.  Not  treat  them, harshly,  but  kindly; 
2.  Give  them  their  just  wages  and  sufficient  nourish- 
ment; 3.  Urge  them,  by  word  and  example,  to  fulfil  their 
religious  duties,  and  to  do  all  that  is  right;  and  4.  Keep 
them  from  evil  and  all  occasions  of  sin. 

^If  thou  have  a  faithful  servant,  let  him  be  to  thee  as  thy 
own  soul:  treat  him  as  a  brother'  (Ecclus.  xxxiii.  31).  'Mas- 
ters, do  to  your  servants  that  which  is  just  and  equal,  knowing 
that  you  also  have  a  Master  in  Heaven'  (Coloss.  iv.  1).  'But 
if  any  man  have  not  care  of  his  own,  and  especially  of  those  of 
his  house,  he  hath  denied  the  faith,  and  is  worse  than  an  in- 
fidel' (1  Tim.  V.  8). 

26.  What  are  the  obligations  of  Civil  Rulers  to  theit 
inferiors? 

Civil  Eulers  are  ordained  by  God  for  the  good  of  the 
people;  therefore  they  should,  1.  Promote  public  wel- 
fare as  much  as  lies  in  their  power;  2.  Perform  the 
duties  of  their  office  with  wisdom  and  incorruptible  jus- 
tice; 3.  Punish  evil;  and  4.  Be  to  all  a  pattern  of  a 
Christian  life. 

'The  power  is  God's  minister  to  thee  for  good'  (Eom.  xiii. 
4).  'And  charging  the  judges,  Josaphat  said:  Take  heed  what 
you  do;  for  you  exercise  not  the  judgment  of  man,  but  of  the 
Lord;  and  whatsoever  you  judge,  it  shall  redound  to  you. 
There  is  no  iniquity  with  the  Lord  our  God,  nor  respect  of  per- 
sons, nor  desire  of  gifts'  (2  Paral.  xix.  6,  7).  Therefore,  at 
elections  for  public  offices,  it  is  necessary,  above  all  things,  to 
consider  piety,  judgment,  and  an  honest  and  energetic  will  in 
the  person  to  be  elected. 

Application.  Always  honor  your  Civil  Eulers  as  the 
ministers  of  God  for  your  own  good,  and  never  listen  to 
those  enemies  of  all  law  and  order,  who  ^  promise  lib-" 
erty,  whereas  they  themselves  are  the  slaves  of  corrup- 
tion^ (2  Peter  ii.  19).  Besides  observing  the  laws,  all 
are  bound  to  live  together  in  harmony,  as  far  as  possible, 
and  to  endeavor,  each  according  to  his  means  and  ability, 
to  promote  virtue,  peace,  good  order  and  the  common- 
welfare. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     197 

THE  FIFTH  COMMANDMENT  OF  GOD. 
'Thou  Shalt  not  kill.' 

1.  What  sins  does  the  Fifth  Commandment  forbid? 

The  Fifth  Comuiaiidnient  forbids  all  sins  by  which 
we  may  injure  our  neighbor  or  ourselves,  whether  as  to 
the  life  of  the  body  or  of  the  soul. 

2.  When  do  we  injure  our  neighbor  as  to  the  life  of 
his  body? 

1.  When  we  kill,  strike,  or  wound  him  in  an  unjust 
manner;  and  2.  When,  by  vexation  or  harsh  treatment, 
we  embitter  and  shorten  his  life. 

3.  What  sin  does  he  commit  who  deliberately  kills  his 
neighbor  in  an  unjust  manner? 

He  commits  the  heinous  sin  of  murder  that  cries  to 
Heaven  for  vengeance;  for  1.  He  wantonly  invades 
the  rights  of  God;  2.  He  undermines  the  safety  of 
human  society;  and  3.  He  plunges  his  neighbor  into  the 
greatest  temporal,  and  often  into  eternal,  ruin. 

The  deliberate  destruction  of  infant  life  before  birth, 
even  in  its  earliest  stages,  as  is  sometimes  done  by  sur- 
geons, physicians,  nurses,  and  others  is  nothing  less  than 
wilful  murder. 

'Whosoever  shall  shed  man's  blood,  his  blood  shall  be  shed; 
for  man  was  made  to  the  image  of  God'  (Gen.  ix.  6).  How 
murder  is  punished,  even  in  this  life,  by  tormenting  remorse, 
and  often  by  an  ignominious  death,  we  learn  from  the  examples 
of  Cain  (Gen.  iv.  16),  of  Ahab  and  Jezabel  (3  Kings  xxi.  xxii., 
and  4  Kings  ix.). 

4.  Is  it  ever  lawful  to  destroy  human  life? 

Yes,  it  is  lawful,  1.  For  the  supreme  authority  to  do 
so  in  the  execution  of  criminals  (Eom.  xiii.  4)  ;  and  2. 
For  others,  in  defence  of  their  country,  or,  when  neces- 
sary, in  protecting  life  from  unjust  attack. 

5.  Is  it  also  lawful  to  send  a  man  a  challenge,  or  to 
accept  his,  to  a  duel  in  defence  of  our  honor? 

No ;  for  such  a  duel  in  any  case,  even  if  it  be  not  for 


198    CATECHISM  OF  THE  CATHOLIC  EELIGION 

life  and  death,  is  a  great  crime,  which  is  in  direct  oppo- 
sition to  all  order  established  by  Grod  and  man;  there- 
fore all  those  who  are  accessory  to  it,  even  all  voluntary 
witnesses,  incur  excommunication. 

6.  Does  the  Fifth  Commandment  forbid  only  the  actual 
crime  of  taking  away  the  life  of  our  neighbor? 

It  also  forbids  everything  that  leads  and  induces  to 
the  crime;  as  anger,  hatred,  envy,  quarrelling,  abusive 
words,  and  imprecations. 

*  Whosoever  hateth  his  brother  is  a  murderer'  (1  John  iii. 
15).  'But  I  say  to  you,  that  whosoever  is  angry  with  his 
brother,  shall  be  in  danger  of  the  judgment'  (Matt.  v.  22). 

7.  When  do  we  injure  ourselves  as  to  the  life  of  our 
body? 

1.  When  we  take  away  our  life ;  and  2.  When  we  im- 
pair our  health,  or  shorten  our  life,  by  intemperance  in 
eating  and  drinking,  by  violent  anger,  by  immoderate 
grief,  etc. 

8.  What  sin  does  he  commit  who  deliberately  makes 
away  with  himself? 

He  commits  three  horrible  crimes :  1.  A  crime  against 
the  Divine  Majesty,  who  alone  has  power  over  life  and 
death ;  2,  A  crime  against  his  own  soul,  which  he  merci- 
lessly plunges  into  eternal  hell-fire;  and  3.  A  crime 
against  human  society,  and  especially  against  his  rela- 
tions, on  whom  he  brings  inexpressible  grief  and  dis- 
grace. 

9.  How  does  the  Church,  therefore,  punish  suicide,  or 
self-murder? 

She  refuses  Christian  burial  to  the  self-murderer,  for 
his  own  punishment,  as  well  as  to  deter  others  from  do- 
ing the  same. 

10.  Are  we  never  allowed  to  expose  our  life  or  our 
health  to  danger? 

Never  without  necessity ;  but,  when  a  higher  duty  Tp« 
9uires  it  we  may  (Matt.  x.  28). 


CATECHISM  OF  THE  CATHOLIC  EELIGION     199 

11.  May  we  desire  our  own  death? 

No,  we  may  not  when  the  desire  proceeds  from  dejec- 
tion or  despair;  but  we  may  when  we  ardently  desire 
to  offend  God  no  more,  and  to  be  united  with  Him  in 
Heaven. 

'I  desire  to  be  dissolved,  and  to  be  with  Christ'  (Phili.  i.  23). 

12.  When  do  we  injure  our  neighbor  as  to  the  Ufe  of 
his  soul? 

When  we  scandalize  him ;  that  is,  when  we  deliberately 
seduce  him  to  sin,  or  voluntarily  influence  him,  and  give 
him  occasion,  to  commit  it. 

13.  Who  render  themselves  guilty  of  this  sin? 

In  general,  all  those  who  in  any  way  incite,  advise, 
or  help  others  to  do  evil,  command  them  to  do  it,  or  ap- 
prove of  it;  and  in  particular  those,  1.  Who  use  impious 
or  filthy  language,  or  dress  themselves  immodestly;  2. 
Who  spread  abroad  bad  books  and  pictures ;  3.  Who  open 
their  houses  to  thieves,  drunkards,  gamblers,  or  other 
wicked  men,  for  their  unlawful  meetings;  and  4.  Those 
superiors  who  give  bad  example,  or  who  do  not  hinder 
evil,  as  they  are  in  duty  bound  to  do. 

14.  What  should  in  particular  deter  us  from  giving 
scandal? 

1.  The  thought  that  he  who  gives  scandal  is  a  min- 
ister of  Satan,  destroying  those  souls  which  Jesus  Christ 
has  ransomed  with  His  blood,  by  seducing  them  to  sin. 

'He  [the  devil]  was  a  murderer  from  the  beginning'  (John 
viii.  44).  *  Destroy  not  him,  for  whom  Christ  died'  (Eom.  xiv. 
15). 

2.  The  dreadful  consequences  of  seduction,  since 
those  who  have  themselves  been  seduced  generally  seduce 
others,  and  thus  the  sin  is  continually  propagated. 

The  whole  human  race  corrupted  through  the  descendants  of 
Cain  (Gen.  vi.).  Jeroboam's  sin  and  punishment  (3  Kings  xii-- 
xiv.). 

3.  The  awful  sentence  of  Jesus  Christ. 


200     CATECHISM  OF  THE  CATHOLIC  RELIGION 

*  He  that  shall  scandalize  one  of  these  little  ones  that  believe 
in  me,  it  were  better  for  him  that  a  millstone  should  be  hanged 
about  his  neck,  and  that  he  should  be  drowned  in  the  depth  of 
the  sea.  Woe  to  the  world  because  of  scandals;  woe  to  that 
man  by  whom  the  scandal  cometh'  (Matt,  xviii.  6,  7).  Ex- 
ample of  Eleazar,  who  chose  to  die  rather  than  scandalize  young 
men  (2  Mac.  vi.) ;  and  of  St.  Paul  (1  Cor.  viii.  13). 

15.  What  must  we  do  when  we  have  injured  our 
leighbor  as  to  his  body  or  soul? 

We  must  not  only  repent  and  confess  the  sin,  but  we 
must  also,  as  far  as  it  is  in  our  power,  repair  the  evil 
We  have  done. 

16.  What  are  we  *  commanded  *  by  the  Fifth  Command- 
ment? 

We  are  commanded,  1.  To  live  in  peace  and  union 
with  our  neighbor;  2.  To  promote,  according  to  our  con- 
dition, his  spiritual  as  well  as  his  corporal  welfare ;  and 
3.  To  take  also  reasonable  care  of  our  own  life  and 
health. 

Application.  Never  presume  to  curse,  to  abuse,  or  to 
strike  any  one ;  but,  as  it  is  becoming  to  a  child  of  God, 
be  peaceable,  kind,  and  meek.  Shun  a  seducer,  as  the 
devil;  for  he  is  about  to  kill  your  soul,  let  his  words  or 
promises  be  ever  so  charming  and  pleasing.  Beware  of 
murdering  your  neighbor's  soul  by  any  scandalous  act 
or  word. 


THE  SIXTH  AND  NINTH   COMMANDMENTS  OF  GOD. 

'Thou  shalt  not  commit  adultery.' 

*Thou  shalt  not  covet  thy  neighbor's  wife.' 

I.  What  does  the  Sixth  Commandment  forbid? 

The  Sixth  Commandment  forbids,  1.  Adultery  and 
all  sins  of  impurity;  as  unchaste  looks,  words,  jests, 
touches,  and  whatsoever  else  violates  modesty.;  and  2. 
Everything  that  leads  to  impurity. 

'  But  fornication  and  all  unclean ne.<*s-  let  it  not  so  much  as  be 


CATECHISM  OF  THE  CATHOLIC  RELIGION    201 

named  among  you,  as  becometh  saints,  or  obscenity,  or  foolish 
talking,  or  scurrility'  (Eph.  v.  3,  4). 

2.  What  is  it  that  generally  leads  to  impurity? 

1.  Curiosity  of  the  eyes;  2.  Immodest  dress;  3.  Flat- 
terers or  seducers ;  4.  Obscene  books  and  scandalous  pic- 
tures; 5.  Nocturnal  interviews,  indecent  plays  and 
dances;  6.  A  too  free  intercourse  with  the  other  sex; 
7.  Drunkenness  and  revelry;  and  8.  Idleness  and  ef- 
feminacy. 

3.  What  does  the  Ninth  Commandment  forbid? 

The  Ninth  Commandment  especially  forbids  the  de- 
sire to  have  another  man's  wife/  and,  in  general,  all 
impure  thoughts  and  desires. 

^ '  Whosoever  shall  look  on  a  woman  to  lust  after  her,  hath 
already  committed  adultery  with  her  in  his  heart'  (Matt.  v.  28). 

4.  Are  impure  thoughts  and  desires  always  sins? 

As  long  as  they  displease  us,  and  we  endeavor  to  ban- 
ish them  from  our  mind,  they  are  not  sins. 

5.  When  do  we  sin  by  impure  thoughts? 

We  sin  by  impure  thoughts  when  we  voluntarily  rep- 
resent immodest  things  or  actions  to  our  mind,  and 
when  we  voluntarily  take  pleasure  in  them. 

As  it  is  a  sin  against  purity  designedly  to  look  at  immodest 
things,  so  it  is  also  a  sin  to  represent  such  things  to  our  mind, 
or,  when  such  representations  are  involuntary,  willingly  to  take 
complacency  or  pleasure  in  them. 

6.  When  do  we  sin  by  impure  desires? 

We  sin  by  impure  desires  when  we  voluntarily  wish 
to  see,  hear,  or  do  something  that  is  contrary  to  chastity 
or  purity. 

7.  What  should  we  do  when  we  are  tempted  by  impure 
thoughts  and  desires? 

1.  We  should,  in  the  very  beginning,  earnestly  re^^ist 
them,  and  implore  the  assistance  of  God;  and  2.  Wlien 
the  temptation  continues,  we  should  not  be  discouraged, 
but  persevere  in  our  resistance,  and  endeavor  to  occupy 
our  minds  with  some  good  subject. 


202    CATECHISM  OF  THE   CATHOLIC  EELIGION 

1.  'As  I  knew  that  I  could  not  otherwise  be  continent,  excepi 
God  gave  it,  I  went  to  the  Lord,  and  besought  Him  with  my 
whole  heart'  (Wisd.  viii.  21).  2.  'Blessed  is  the  man  that  en- 
dureth  temptation;  for  when  he  hath  been  proved,  he  shall  re- 
ceive the  crown  of  life'  (James  i.  12). 

8.  Why  must  we  most  carefully  guard  against  im^ 
purity? 

1.  Because  no  sin  is  more  shameful;  and  2.  Because 
none  is  attended  with  such  dreadful  consequences. 

Q.  Why  is  this  sin  so  shameful? 

Because  man,  who,  as  the  image  and  temple  of  God, 
is  called  to  a  pure  and  holy  life,  is  degraded  by  it  to  the 
level  of  an  impure  or  unclean  animal;  whence  it  is 
styled.  Sin  of  impurity  or  uncleanness  (comp.  1  Cor. 
iii.  17). 

10.  What  are  the  consequences  of  impurity? 

1.  It  robs  man  of  his  innocence,  and  infects  his  body 
and  soul;  2.  It  leads  him  to  many  other  sins  and  vices, 
and  often  to  murder  and  despair;  and  3.  It  plunges  him 
into  misery,  ignominy,  and  shame,  and  finally  into  eter- 
nal damnation. 

'He  that  joineth  himself  to  harlots  will  be  wicked:  rotten- 
ness and  worms  shall  inherit  him'  (Ecclus.  xix.  3).  'The  whore- 
mongers shall  have  their  portion  in  the  pool  burning  with  fire 
and  brimstone'  (Apoc.  xxi.  8). 

Examples:  Impurity  led  David,'  Solomon,  the  two  Elders 
(Dan,  xiii.),  Herod,  and  Herodias  into  the  greatest  crimes. 
Chiefly  on  account  of  impurity,  nearly  the  entire  human  race 
was  destroyed  by  the  Deluge ;  Sodom  and  Gomorrha,  by  a  rain 
of  brimstone  and  fire;  twenty-four  thousand  Israelites  were  put 
to  death  in  the  desert;  and  almost  the  whole  tribe  of  Benjamin 
perished  by  the  sword. 

11.  Is  every  sin  of  impurity  a  grievous  sin? 

Yes,  every  sin  of  impurity  which  one  commits 
knowingly  and  willingly,  either  with  himself  or  with 
others,  is  a  mortal  sin ;  '  for  know  you  this  and  under- 
stand,^ says  St.  Paul  (Ephes.  v.  5),  ^  that  no  fornicator, 
or  unclean  person,  hath  inheritance  in  the  kingdom  of 
Christ  and  of  God.' 


CATECHISM  OF  THE  CATHOLIC  RELIGION    203 

12.  Are  all  sins  of  impurity  equally  grievous? 

No;  some  are  more  grievous  than  others,  according  to 
the  persons  with  whom  the  sin  is  committed ;  or  accord- 
ing as  the  sin  is  more  heinous  and  unnatural,  and  its 
consequences  are  more  pernicious. 

13.  What  are  we  to  do  when  we  doubt  whether  any- 
thing is  a  sin  against  purity? 

We  must  consult  our  Director,  and  in  the  meantime 
carefully  avoid  what  we  are  doubtful  of. 

14.  What  are  we  *  commanded '  by  the  Sixth  and  Ninth 
Commandments  ? 

We  are  commanded  to  be  decent  and  modest  in  all 
our  thoughts,  looks,  words,  and  actions,  and  to  preserve 
most  carefully  the  innocence  of  our  soul  as  the  greatest 
good  and  the  most  beautiful  ornament  of  man. 

15.  What  means  should  we  employ  in  order  to  pre- 
serve our  innocence? 

We  should,  1.  Shun  all  bad  company  and  all  occasions 
of  sin  (Ecclus.  iii.  27)  ;  2.  Carefully  guard  our  senses, 
especially  our  eyes  (Psalm  cxviii.  37)  ;  3.  Often  receive 
the  Holy  Sacraments ;  4.  In  temptation  recommend  our- 
selves to  God  and  to  the  Blessed  Virgin;  5.  Eemember 
that  God  sees  everything,  and  that  we  may  die  at  any 
moment  (Ecclus.  vii.  40) ;  and  6.  W^e  should  earnestly 
exercise  ourselves  in  humility,  in  the  mortification  of  the 
flesh,  and  in  self-denial  (Gal.  v.  24). 

Application.  Love  the  innocence  of  your  soul;  often 
meditate  on  these  words  of  the  Holy  Scripture :  ^  Oh ! 
how  beautiful  is  the  chaste  generation  with  glory;  for 
the  memory  thereof  is  immortal,  because  it  is  known 
both  with  God  and  with  men.  It  triumpheth  crowned 
for  ever,  winning  the  reward  of  undefiled  conflicts' 
(Wisd.  iv.  1,  2).  Therefore,  whether  you  are  by  your- 
self or  with  others,  never  say  or  do  anything  that  may 
not  be  said  or  done  before  people  of  propriety;  and 


204    CATECHISM   OF   THE   CATHOLIC  RELIGION 

should  any  one  attempt  to  lead  you  to  what  is  wrong, 
repulse  him  or  seek  for  the  protection  of  others.  *  My 
son,  if  sinners  shall  entice  thee,  consent  not  to  them. 
If  they  shall  say :  Come  with  us ;  my  son,  walk  not  thou 
with  them'  (Prov.  i.  10-15).  Avoid  all  immoral  books, 
magazines  and  newspapers.  ( See  note  to  quest.  9,  First 
Commandment. ) 

THE    SEVENTH    COMMANDMENT    OF    GOD. 
'Thou  shalt  not  steal.* 

1.  What  does  the  Seventh  Commandment  forbid? 

The  Seventh  Commandment  forbids  us  to  injure  our 
neighbor  in  his  property  by  robbery  or  theft,  by  cheating, 
usury,  or  in  any  other  unjust  way. 

2.  Who  are  gtiilty  of  robbery  or  theft? 

Not  only  those  who  are  properly  called  robbers  and 
thieves,  but  also  all  those,  1.  Who  give  them  advice  or 
assistance;  3.  Who  buy,  sell,  hide,  or  keep  stolen  goods; 
3.  Who  do  not  return  the  things  they  have  found  or 
borrowed;  4.  Who  do  not  pay  their  debts;  and  5.  All 
those  who  beg  without  need,  and  thus  defraud  the  real 
poor  of  their  alms. 

3.  How  is  fraud  committed? 

1.  By  injuring,  openly  or  secretly,  our  neighbor's 
property  or  business ;  3.  By  giving  false  weight  or  meas- 
ure, or  bad  money,  or  practising  any  other  deceit  in 
buying  or  selling;  4.  By  refusing  to  pay  our  lawful 
debts  when  we  can  do  so. 

4.  How,  also,  may  servants  and  employees  be  guilty  of 
fraud? 

1.  By  disposing  of  their  employer's  property  with- 
out his  consent;  2.  By  wasting  time  or  material;  and 
by  disregarding  just  agreements  or  contracts  which  they 
have  made  with  their  employers. 

Servants  may  not  give  alms  of  the  property  of  their 
employers  without  their  consent. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    205 

5.  In  what  other  ways  may  we  sin  against  the  Seventh 
Commandment  ? 

1.  By  gambling  and  other  extravagances  injurious  to 
one's  family;  2.  By  evading  our  just  share  of  public 
burdens,  such  as  paying  taxes;  3.  By  wasting  or  ap- 
propriating public  money  unjustly;  4.  By  usurious 
practices. 

6.  Who  are  guilty  of  usurious  practices? 

1.  Those  who  exact  unlawful  interest  for  money 
loaned;  2.  Those  who  purchase  in  large  quantities  ar- 
ticles of  food  and  other  necessaries,  in  order  to  obtain 
more  than  a  just  price  for  them;  3.  In  general,  those 
who  in  trade  take  unfair  advantage  of  their  neighbor's 
ignorance  or  necessity. 

7.  May  we  also  grievously  sin  against  the  Seventh 
Commandment  by  petty  thefts  or  frauds? 

Yes :  1.  When  we  so  often  repeat  them  that  the  owner 
suffers  a  considerable  loss,  and  even  when  we  have  only 
the  intention  of  thus  repeating  them;  and  2.  When  the 
loss  of  a  thing,  trifling  in  itself,  causes  our  neighbor  a 
considerable  injury. 

8.  What  must  we  do  when  we  are  in  possession  of  ill- 
gotten  goods  or  have  unjustly  injured  our  neighbor? 

We  must  restore  the  ill-gotten  goods,  and  repair,  as 
far  as  we  are  able,  the  injury  done ;  without  this  we  can- 
not obtain  pardon  from  God. 

9.  Who  is  bound  to  make  restitution  or  reparation? 

1.  He  who  is  in  possession  of  the  thin,o-s  stolen,  or  of 
their  value,  or  who  has  really  done  the  injury. 

2.  If  he  does  not  do  it,  the  obligation  devolves  on 
those  who,  by  counsel  or  action,  were  accessory  to  the 
sin,  or  who  did  not  hinder  it,  although  they  were  able 
to  do  so,  and  were  bound  by  the  duties  of  their  station  or 
office  to  hinder  the  wrong. 

10.  How  much  must  be  restored? 

1.  If  one  has  hnowingJy  and  unjustly  taken  or  de- 


206     CATECHISM  OF  THE  CATHOLIC  RELIGION 

tained  his  neighbor's  goods^  he  must  fully  compensate 
him. 

2.  If  he  did  it  unhnowingly  and  unwillingly,  he  must, 
as  soon  as  he  comes  to  know  that  it  is  another  man's 
property,  restore  all  that  is  still  left  and  as  much  more 
as  his  wealth  has  increased  by  it. 

In  the  former  case,  full  restitution  must  be  made  not  only  of 
the  things  stolen,  or,  if  they  are  gone,  of  their  value,  but  also 
of  that  which,  in  the  meantime,  they  have  produced;  those  ex- 
penses, however,  being  deducted  which  even  the  owner  would 
not  have  been  able  to  avoid.  And,  in  general,  the  owner  must 
be  compensated  for  all  the  profits  which  he  has  been  deprived 
of,  and  for  all  the  losses  he  has  suffered.  In  the  latter  case, 
we  are  bound  to  restore  all  that  which,  after  deducting  the  ex- 
penses, is  still  remaining  of  the  ill-gotten  goods  and  of  their 
produce,  and,  in  general,  as  much  as,  by  their  possession  and 
temporary  use,  we  have  become  the  richer. 

11.  To  whom  must  restitution  of  the  ill-gotten  goods  be 
made? 

To  the  owner  or  to  his  heirs ;  but  if  this  be  not  possi- 
ble, they  must  be  given  to  the  poor  or  be  appropriated 
to  religious  and  charitable  purposes. 

12.  What  must  they  do  who  cannot  immediately  make 
restitution? 

They  must  sincerely  have  the  intention  of  doing  so 
as  soon  as  they  can ;  and,  in  the  meantime,  they  must 
employ  all  reasonable  means  to  enable  themselves  to  per- 
form this  duty. 

13.  What  should  we  bear  in  mind  in  order  to  guard 
against  stealing,  or  against  neglecting  to  make  restitu- 
tion? 

1.  That  death  will  at  length  wrest  the  ill-gotten  goods 
from  us,  and  perhaps  sooner  than  we  expect ;  2.  That  the 
stolen  property  will  bring  us,  not  happiness  and  bless- 
ing, but  misfortune  and  malediction,  uneasiness  and  a 
miserable  end;^  and  3.  That  there  is  no  greater  foolish- 
ness than  to  forfeit  Heaven  for  the  perishable  things  of 


CATECHISM  OF  THE  CATHOLIC  RELIGION    :^U7 

this  world,  and  to  plunge  our  soul  into  unquenchable 
fire.^ 

^*He  who  soweth  iniquity  shall  reap  evils'  (Prov.  xxii.  8). 
* '  What  doth  it  profit  a  man  if  he  gain  the  whole  world,  and 
suffer  the  loss  of  his  own  soul?  Or  what  exchange  shall  a  man 
give  for  his  soulf   (Matt.  xvi.  26). 

14.  What  are  we  commanded  by  the  Seventh  Com- 
mandment? 

We  are  commanded  to  give  to  every  one  his  due,  and 
to  be  charitable  to  our  neighbor. 

Application.  Give  to  every  one  his  own,  and  be  con- 
tented with  what  you  have.  *  A  little,  justly  gained,  is 
better  than  much,  gained  unjustly.'  Never  steal  any- 
thing, be  it  ever  so  little,  and  mind  this  true  saying: 
*  Small  beginnings  make  great  endings.'  Beware  of 
daintiness,  drunkenness,  idleness,  gambling,  vain  show, 
and  finery ;  for  all  this  leads  people  to  robbery  and  theft, 
and  brings  them  to  ruin. 

THE   EIGHTH   COMMANDMENT  OF   GOD. 
'Thou  shalt  not  bear  false  witness  against  thy  neighbor.* 

1.  What  does  the  Eighth  Commandment  forbid? 

The  Eighth  Commandment  forbids  above  all  to  give 
false  evidence;  that  is,  to  say  in  a  court  of  justice  what 
is  not  true. 

'And  bringing  two  men,  sons  of  the  devil,  they  made  them 
sit  against  him  [Naboth]  ;  and  they,  like  men  of  the  devil,  bore 
witness  against  him  before  the  people'   (3  Kings  xxi.  13). 

2.  How  are  we  to  give  evidence  in  a  court  of  justice? 

We  must  tell  the  exact  truth,  just  as  we  know  it,  and 
neither  more  nor  less. 

3.  What  other  sins  are  forbidden  by  the  Eighth  Com- 
mandment? 

1.  Lies  and  hypocrisy;  2.  Detraction  and  calumny  or 
slander;  3.  False  suspicion  and  rash  judgment;  and,  in 


208    CATECHISM  OF  THE  CATHOLIC  RELIGION 

general,  all  sins  by  which  the  honor  or  character  of  our 
neighbor  is  injured. 

4.  What  is  meant  by  a  lie? 

To  say  knowingly  and  deliberately  what  is  not  true, 
with  the  intention  of  deceiving. 

5.  Is  it  ever  lawful  to  tell  a  lie? 

No ;  it  is  never  lawful  to  tell  a  lie,  neither  for  our  own 
nor  for  another's  benefit,  not  even  in  jest  or  need;  for 
every  lie  is  essentially  opposed  to  God,  who  is  truth  it- 
self. 

*A  lie  is  a  foul  blot  in  a  man'  (Ecelus.  xx.  26).  'Lying  lips 
are  an  abomination  to  the  Lord  '  (Prov.  xii.  22). — Example: 
Punishment  of  Ananias  and  Saphira  (Acts  v.).  Although  it  is 
never  lawful  to  tell  an  untruth,  yet  we  are  sometimes  bound  by 
charity  or  official  duty  to  conceal  the  truth. 

6.  How  do  we  sin  by  hypocrisy? 

By  pretending  to  be  better  or  more  pious  than  we 
really  are,  in  order  to  deceive  others. 

'Woe  to  you,  Scribes  and  Pharisees,  hypocrites!  because  you 
are  like  to  whited  sepulchres,  which  outwardly  appear  to  men 
beautiful,  but  within  are  full  of  dead  men 's  bones,  and  of  all 
filthiness.  So  you  also  outwardly  indeed  appear  to  men  just, 
but  inwardly  you  are  full  of  hypocrisy  and  iniquity'  (Matt. 
Kxiii.  27,  28). 

7.  How  do  we  sin  by  detraction? 

By  revealing  the  faults  of  others  without  any  neces- 
ity. 

8.  When  is  it  allowed  to  reveal  the  faults  of  others? 
We  are  allowed,  and  even  bound,  to  reveal  them,  1. 

When  it  is  for  the  good  of  the  guilty  person ;  or  2.  When 
it  is  necessary  for  preventing  a  greater  evil. 

9.  What  is  to  be  observed  in  making  such  revelation? 
1.  The  revelation  must  proceed  from  a  pure  motive 

of  charity,  and  be  made  to  such  only  as  are  able  to  rem- 
edy the  evil;  2.  The  fault  is  not  to  be  exaggerated,  nor 
is  what  is  uncertain  to  be  represented  as  certain. 

10.  How  do  we  sin  by  calumny  or  slander? 

By  imputing  faults  to  our  neighbor  which  he  has  not 
at  all,  or  by  exaggerating  his  real  faults. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     209 

'If  a  serpent  bite  in  silence,  he  is  nothing  better  that  back- 
biteth  secretly'  (Eccles.  x.  11). — Example:  Aman  (Esth. 
xiii.). 

11.  Is  every  calumny  or  detraction  equally  sinful? 

No ;  the  sin  is  the  greater,  1.  The  more  important  the 
fault  is,  and  the  more  considerable  the  person  of  whom 
it  is  mentioned;  2.  The  greater  the  loss  and  injury  is 
which  he  suffers  by  it;  3.  The  more  people  there  are  who 
hear  it;  and  4.  The  worse  our  intention  is  in  divulging 
it. 

A  most  injurious  and  detestable  sin  is  iale-hearing  or  whis- 
pering— i.e.,  when  we  relate  to  a  person  what  another  has  said 
of  him,  and  thus  create  hatred  and  dissension  between  them. 
'The  luhisperer  and  the  double-tongued  is  accursed;  for  he  hath 
troubled  many  that  were  at  peace'  (Ecclus.  xx^dii.  15). 

12.  Is  it  also  a  sin  even  to  listen  to  detraction  or  cal- 
umny? 

Yes,  it  is  a  sin,  1.  To  listen  with  pleasure  to  detraction 
or  calumny;  2.  Not  to  prevent  it  when  it  is  in  our  power ; 
and  3.  To  occasion  and  encourage  it  by  asking  questions 
or  approving  of  it. 

'Hedge  in  thy  ears  with  thorns,  hear  not  a  wicked  tongue' 
(Ecclus.  xxviii.  28),  'The  north  wind  driveth  away  rain,  as 
doth  a  sad  countenance  a  backbiting  tongue'   (Prov.  xxv.  23). 

13.  What  is  he  obliged  to  do  who,  by  slander  or  abu- 
sive language,  has  injured  the  character  of  his  neighbor? 

He  is  obliged,  1.  To  retract  the  slander  or  to  beg  par- 
don; and  2.  To  repair  all  the  injury  he  has  done  him. 

'A  good  name  is  better  than  great  riches'  (Prov.  xxii.  1). 
Therefore  it  is  an  obligation  to  restore  the  former  as  well  as  the 
latter. 

14.  Must  we  also  retract  when  we  have  divulged  *  true ' 
but  hidden  faults? 

No ;  in  such  a  case  we  should  try  to  excuse  our  neigh- 
bor, and  to  repair  his  honor  by  some  other  lawful  means. 

15.  When  do  we  sin  by  false  suspicion  and  rash  judg- 
ment? 


210     CATECHISM  OF  THE  CATHOLIC  EELIGION 

We  sin,  1.  By  false  suspicion,  when,  without  sufficient 
reason,  we  deliberately  surmise  evil  of  our  neighbor; 
and  2.  By  rash  judgment,  when,  without  sufficient  rea- 
son, we  believe  the  evil  to  be  true  and  certain. 

'Judge  not,  that  you  may  not  be  judged.  .  .  .  Why  seest 
thou  the  mote  that  is  in  thy  brother's  eye,  and  seest  not  the 
beam  that  is  in  thine  own  eye?'  (Matt.  vii.  1,  3). 

i6.  What  are  we  *  commanded*  by  the  Eighth  Com- 
mandment? 

We  are  commanded,  1.  To  speak  the  truth  in  all 
things ;  2.  To  be  solicitous  for  the  honor  and  reputation 
oi.  every  one;  and  3.  To  bridle  especially  our  tongue. 

77.  How  far  should  we  also  be  solicitous  for  our  own 
honor? 

As  tar  as  the  honor  of  God,  the  edification  of  our 
neighbor,  and  the  duties  of  our  state  of  life  require  it. 

*We  forecast  what  may  be  good  not  only  before  God,  but  also 
before  men'  (2  Cor.  viii.  21).  Yet  we  should  always  be  ready 
to  suffer  also  reproach  and  ignominy  for  our  own  and  our  neigh- 
bor's  salvation,  or  for  the  sake  of  Jesus  Christ.  In  this  sense  it 
is  said,  'If  one  strike  thee  on  thy  right  cheek,  turn  to  him  also 
the  other'  (Matt.  v.  39);  and,  *  If  you  be  reproached  for  the 
name  of  Christ,  you  shall  be  blessed'  (1  Pet.  iv.  14).  'And 
they  [the  Apostles]  indeed  went  from  the  presence  of  the  Coun 
cil  rejoicing  that  they  were  accounted  worthy  to  suffer  re- 
proach for  the  name  of  Jesus'  (Acts  v.  41). 

18.  How  are  we  to  be  solicitous  for  our  own  reputa- 
tion? 

Above  all  by  continually  leading  a  Christian  life,^ 
and  by  avoiding,  to  the  best  of  our  power,  even  the  least 
appearance  of  evil.^  In  defence  of  our  reputation  when 
attacked  we  can  use  none  but  lawful  means. 

^ '  But  with  modesty  and  fear,  having  a  good  conscience :  that 
whereas  they  speak  evil  of  you,  they  may  be  ashamed  who  false- 
ly accuse  your  good  conversation  in  Christ'  (1  Pet.  iii.  16). 
* '  From  all  appearance  of  evil  refrain  yourselves '  ( 1  Thess.  v. 
22). 

19.  How  may  we  best  guard  against  the  sins  of  the 
tongue? 


CATECHISM  OF  THE  CATHOLIC  EELIGION     211 

1.  By  not  talking  inconsiderately,  and  by  bearing  in 
mind  that  we  have  to  give  an  account  of  every  idle  word 
we  speak  (Matt,  xii.  36)  ;  and  2.  By  keeping  our  heart 
free  from  ambition,  envy,  hatred,  vengeance,  etc. 

1.  '  He  that  keepeth  his  mouth,  keepeth  his  soul ;  but  he  that 
hath  no  guard  on  his  speech,  shall  meet  with  evils'  (Prov.  xiii. 
3).  2.  'O  generation  of  vipers,  how  can  you  speak  good  things, 
whereas  you  are  evil?  for  out  of  the  abundance  of  the  heart 
the  mouth  speaketh'   (Matt,  xii.  34). 

Application.  Detest  all  lies  and  falsehoods.  Never 
speak  uncharitably  of  your  neighbor,  nor  grieve  him  by 
reproachful  words :  '  The  stroke  of  a  whip  maketh  a 
blue  mark;  but  the  stroke  of  the  tongue  will  break  the 
bones'  (Ecclus.  xxviii.  21).  However,  do  not  conceal 
faults  from  those  who  can  correct  them. 

THE   TENTH   COMMANDMENT. 
*Thou  shalt  not  covet  thy  neighbor's  goods.' 

1.  What  does  the  Tenth  Commandment  forbid? 

The  Tenth  Commandment  forbids  all  voluntary  de- 
sire of  our  neighbor's  goods. 

'The  desire  of  money  is  the  root  of  all  evils'  (1  Tim.  vi.  10). 
— Example:  Achab  (3  Kings  xxi.). 

2.  What  are  we  *  commanded '  by  the  Tenth  Command- 
ment? 

We  are  commanded  to  be  contented  with  what  is  our 
own,  and  not  to  be  envious  of  what  belongs  to  others? 

3.  How  can  a  Christian,  even  in  poverty,  be  easily  con- 
tented with  his  own? 

By  bearing  in  mind,  1.  That  a  clean  conscience  is 
the  greatest  treasure;  2.  That  our  true  home  is  in  the 
other  world;  3.  That  Christ  also  has  become  poor  for 
our  sake,  and  that  one  day  He  will  magnificently  reward 
all  those  who  patiently  suffer  poverty  for  His  sake. 

4.  Why  does  God  forbid  not  only  all  evil  actions,  but 
also  all  evil  thoughts  and  desires? 

Because  evil  thoughts  and  desires  defile  the  heart,  and 
finally  lead  also  to  evil  actions. 


212    CATECHISM  OF   THE  CATHOLIC  KELIGION 

'Man  seeth  those  things  that  appear,  but  the  Lord  beholdeth 
the  heart'  (1  Kings  xvi.  7).  'From  the  heart  come  forth  evil 
thoughts,  murders,  adulteries,'  etc.   (Matt.  xv.  19). 

Application.  Turn  your  thoughts  toward  eternit}^, 
and  you  will  have  no  difficulty  to  despise  all  that  is  tem- 
poral. '  Walk  in  the  Spirit/  i.e.,  love  God,  the  Supreme 
Good,  '  and  you  shall  not  fulfil  the  lusts  of  the  flesh ' 
(Gal.  V.  16).  Happy  is  he  who  can  truly  say :  '  My  soul 
longeth  and  fainteth  for  the  courts  of  the  Lord;  my 
heart  and  my  flesh  have  rejoiced  in  the  living  God  * 
(Ps.   Ixxxiii.   3). 

CHAPTER    III. 

The  Six  Commandments  of  the  Church. 

1.  Are  there,  besides  the  Commandments  of  God,  any 
others  which  Christians  are  bound  to  keep? 

Yes,  the  Commandments  of  the  Church. 

2.  Whence  has  the  Church  a  right  to  give  Command- 
ments? 

From  Jesus  Christ  Himself,  who  has  commissioned 
His  Church  to  guide  and  govern  the  faithful  in  His 
name  (pages  142-3,  quest.  42-44). 

Therefore,  to  despise  the  Commandments  of  the  Church  is  to 
despise  Christ  Himself.  *He  that  heareth  you,  heareth  me; 
and  he  that  despiseth  you,  despiseth  me'   (Luke  x.  16). 

3.  Has  the  Church  no  further  right  than  to  give  Com- 
mandments? 

She  has  also  a  right  to  watoh  over  the  observance  of 
these  Commandments,  and  to  punish  those  who  break 
them ;  for  instance,  to  refuse  them  the  Holy  Sacraments 
(Matt,  xviii.  18),  and  finally  to  exclude  them  from  the 
Church,  and  to  deprive  them  of  Christian  burial  when 
they  die  (1  Cor.  v.  3-5).     (See  page  133,  quest.  10.) 

4.  Which  are  the  general  or  chief  Commandments  of 
the  Churck? 


CATECHISM  OF  THE  CATHOLIC  RELIGION     213 

These  six: 

1.  To  abstain  from  servile  work  and  to  hear  Mass  on 
all  Sundays  and  Holy  days  of  obligation. 

2.  To  fast  and  to  abstain  on  the  days  appointed  by 
the  Church. 

3.  To  confess  our  sins  at  least  once  a  yesLV. 

4.  To  receive  worthily  the  Blessed  Eucharist  at  Easter 
or  within  the  time  appointed. 

5.  To  contribute  to  the  support  of  our  pastors. 

6.  Not  to  marry  persons  within  the  forbidden  degrees 
of  kindred  or  otherwise  prohibited  by  the  Church;  nor 
to  solemnize  marriage  at  the  for^:idden  times. 

5.  Why  has  the  Church  given  us  these  Command- 
ments? 

To  explain  the  Commandments  of  God  more  pre- 
cisely, and  to  determine  more  particularly  how  they  are 
to  be  kept ;  and  2.  To  lead  us  to  a  religious  and  peniten- 
tial life,  and  thereby  to  secure  our  eternal  salvation. 

6.  How  do  these  Commandments  of  the  Church  bind 
us? 

They  bind  us  strictly — that  is,  under  pain  of  grievous 
sin. 

*If  he  will  not  hear  the  Church,  let  him  be  to  thee  as  the 
heathen  and  publican'  (Matt.  x\ni.  17).  Even  in  the  Old  Law 
God  had  ordained:  'He  that  will  be  proud  and  refuse  to  obey 
the  commandment  of  the  priest,  that  man  shall  die,  and  thou 
shalt  take  away  the  evil  from  Israel ;  and  all  the  people  hearing 
it  shall  fear,  that  no  one  afterwards  swell  with  pride'  (Deut. 
xvii.  12,  13). 

Application.  Be  determined  always  humbly  and  corw 
scientiously  to  observe  the  Commandments  and  Ordi- 
nances of  the  Church,  that  one  day  Jesus  Christ  may 
own  you  as  a  faithful  sheep  of  His  flock,  which  He  has 
charged  St.  Peter  and  his  successors  to  feed. 

THE  FIRST   COMMANDMENT  OF  THE   CHURCH. 

I.  What  are  we  commanded  by  the  First  Command- 
ment of  the  Church? 


214    CATECHISM  OF  THE  CATHOLIC  EELIGION 

By  the  First  Commandment,  Wc.  are  commanded,  in 
the  first  place,  to  keep  holy  the  Sundays  and  the  Holy- 
days  which  the  Church  has  instituted  in  honor  of  our 
Lord  and  of  His  Saints,  by  resting  from  servile  work. 

As  in  the  Old  Law,  on  certain  occasions — for  instance,  after 
the  victory  gained  by  the  Jews  over  Holofernes  (Judith  xvi. 
31),  and  over  Aman  (Esther  ix.) — festivals  were  instituted  in 
memory  of  the  blessings  received  from  God;  so  also  has  the 
Christian  Church,  in  different  times,  most  justly  commanded 
that  several  Holydays  or  anniversaries  should  be  celebrated  in 
honor  of  Jesus  Christ,  of  His  glorious  Mother,  and  of  the 
Saints,  His  glorified  friends. 

2.  For  what  purpose  were  the  Feasts  of  Our  Lord  in- 
stituted? 

They  were  instituted  that  we  should,  1.  Devoutly 
meditate  on  the  mysteries  of  our  Redemption;  2.  Thank 
God  for  His  graces;  and  3.  Eenew  our  zeal  in  serving 
Him,  and  thus  render  ourselves  worthy  of  the  fruits  of 
Eedemption. 

In  the  course  of  each  Ecclesiastical  Year,  the  whole  life  of 
Jesus  Christ  is  so  represented  to  us  in  its  principal  parts  as  if 
the  mysteries  which  we  commemorate  were  renewed  before  our 
eyes.  Therefore  it  is  the  intention  of  the  Church  that  we  should 
every  year  contemplate  with  her  the  life  of  Christ  from  its  be- 
ginning to  its  end.  In  Advent  we  should,  by  repentance  and 
longing  expectation,  prepare  the  way  for  the  coming  of  our  Ee- 
deemer  into  our  hearts;  in  Lent  we  should,  by  penance  and 
mortification,  participate  in  His  sufferings,  die  to  sin,  and  spir- 
itually rise  with  Him  to  a  new  life  at  Easter.  At  the  approach 
of  the  Feast  of  Pentecost  we  should  ardently  long  for  the  gifts 
of  the  Holy  Ghost,  and  then  continually  endeavor  to  co-operate 
with  the  graces  received. 

3.  Why  were  the  Feasts  of  the  Saints  instituted? 

That  we  may,  1.  Praise  the  Lord  for  the  graces  which 
He  has  bestowed  upon  them,  and,  through  them,  upon 
us  also;  2.  Eepresent  to  our  mind  their  exemplary  vir- 
tues upon  earth  and  their  eternal  bliss  in  Heaven,  and 
resolve  to  imitate  them;  and  3.  Implore  their  interces- 
sion with  God. 


CATECHISM   OF   THE   CATHOLIC  RELIGION     215 

4.  Can  the  Church  also  suppress  Holydays? 

As  she  has  full  power  to  institute  Holydays,  so  she 
lias  also  a  right  to  suppress  them  again,  to  transfer  them, 
or  to  limit  them  to  certain  places,  when  time  and  cir- 
cumstances require  it. 

The  doctrine  of  the  Church  always  is,  and  must  be,  one  and 
the  same,  because  it  comes  from  God;  but  it  is  not  so  with  her 
regulations  and  laws  of  discipline,  which  she  makes  after  the 
lapse  of  ages,  and  must  adapt  to  variety  of  times  and  places. 
Therefore,  without  detriment  to  the  unity  of  her  doctrine,  there 
may  be  a  difference  in  the  celebration  of  her  festivals. 

Besides  the  Sundays,  the  following  festivals  are  Holydays  of 
obligation  in  the  United  States:  The  Circumcision  of  our  Lord;. 
January  1;  Ascension  of  our  Lord;  Assumption  of  the  Blessed 
Virgin,  August  15;  All  Saints,  November  1;  The  Immaculate 
Conception  of  the  Blessed  Virgin,  the  Patronal  Festival  of  the 
American  Church,  December  8;  and  Christmas,  or  The  Nativity 
of  our  Lord,  December  25. 

Application.  Prepare  yourself,  in  conformity  with 
the  spirit  of  the  Church,  as  fervently  for  every  chief  fes- 
tival of  the  year  as  if  it  were  the  last  in  your  life.  Be- 
ware of  profaning  the  Holydays  of  obligation  by  servile 
work,  by  excesses,  or  sinful  amusements. 

5.  What  are  we  further  commanded  to  do  by  the  First 
Commandment  of  the  Church? 

By  the  First  Commandment  we  are  further  com- 
manded to  assist,  on  all  Sundays  and  Holydays  of  obli- 
gation, at  the  Holy  Sacrifice  of  the  Mass  with  due  at- 
tention^ reverence,  and  devotion. 

6.  Why  are  we  commanded  especially  to  hear  Mass  on 
Sundays  and  Holydays  of  obUgation? 

Because  the  Sacrifice  of  the  Mass  is  the  most  holy 
and  salutary  of  all  Divine  Services,  and  that  in  which 
the  Most  High  is  honored  in  the  most  worthy  manner. 

7.  Who  are  obliged  to  hear  Mass  on  Sundays  and 
Holydays  of  obUgation? 

All  who  are  seven  years  of  age  and  have  attained  the 
use  of  reason  (Avhich  is  generally  the  case  at  that  age) 


216       CATECHISM  OF  THE  CATHOLIC  KELIGION 

are  strictly  bound  to  hear  Mass,  unless  weighty  reasons, 
as  illness,  nursing  the  sick,  etc.,  excuse  them  from  it. 

8.  When  do  we  sin  against  this  command  of  the 
Church? 

I.  When  through  our  own  fault  we  lose  either  the  en- 
tire Mass  or  a  great  part  of  it ;  and  2.  When  during  Mass 
we  give  way  to  voluntary  distractions,  look  about  through 
curiosity,  talk,  laugh  or  otherwise  behave  so  that  we  can- 
not follow  the  Mass. 

g.  Where  should  the  faithful  hear  Mass  on  Sundays 
and  Holydays? 

In  the  parish  church,  when  it  is  possible;  also  in  any 
church  or  public  oratory. 

10.  Why  does  the  Church  wish  that  the  faithful  should 
attend  Divine  Service  especially  in  their  parish  church? 

Because  in  the  parish  church  the  pastor  preaches  and 
offers  the  Sacrifice  of  the  Mass  principally  for  his 
parishioners. 

II.  Does  this  Commandment  of  the  Church  also  com- 
mand us  to  hear  the  sermon? 

According  to  the  letter  it  does  not;  but  according  to 
the  spirit  it  certainly  does;  for  the  hearing  of  the  word 
of  God  also  belongs  to  the  worthy  celebration  of  the  Sun- 
days and  Holydays,  and  is,  in  general,  an  essential  duty 
of  a  Christian. 

In  the  primitive  Church  the  sermon  was  generally  preached 
at  Mass  after  the  Gospel;  therefore  the  Church,  which  com- 
mands us  to  hear  Mass,  had  no  occasion  for  giving  a  particular 
and  express  commandment  to  hear  the  sermon. 

12.  Why  are  all  Christians  bound  to  hear  the  word  of 
<>od? 

1.  Because  the  word  of  God  is  for  all  a  most  power- 
ful means  of  sanctification,  ordained  by  God  Himself; 
2.  Because  it  is  indispensable  to  all  to  be  repeatedly  re- 
minded of  the  truths  of  Edition,  and  to  be  admonished 


CATECHISM  OF  THE  CATHOLIC  KELIGION     217 

to  live  up  to  them ;  and  3.  Because  all  are  obliged  to  mu- 
tual edification,  by  setting  one  another  an  example  of 
Christian  piety. 

'He  that  is  of  God,  heareth  the  words  of  God;  therefore 
you  hear  them  not,  because  you  are  not  of  God'  (John  viii. 
47).  It  is  therefore  a  bad  sign  when  people  neglect  to  hear 
the  word  of  God. 

13.  How  should  we  hear  the  word  of  God? 

We  should,  1.  Listen  to  it  with  earnest  attention,  and 
with  an  ardent  desire  of  w^orking  out  our  salvation ;  and 
2.  We  should  reflect  well  upon  it,  apply  it  to  ourselves, 
and  faithfully  follow  it. 

'Blessed  are  they  who  hear  the  word  of  God  and  keep  it' 
(Luke  xi.  28;   comp.  Luke  viii.  5-15). 

Application.  Make  it  a  rule  to  assist  with  devotion 
on  Sundays  and  Holydays  at  the  Divine  Service  in  the 
morning  and  in  the  afternoon,  and  to  prefer  your  parish 
church  to  any  other. 

Missions,  retreats  and  Lenten  courses  of  instructions 
are  seasons  of  special  grace  and  mercy,  particularly  for 
those  who  have  been  leading  irregular  lives:  to  neglect 
these  opportunities  is  to  despise  the  mercy  of  God. 


THE  SECOXD  COMMAXDMEXT  OF  THE  CHURCH. 

1.  What  does  the  Second  Commandment  of  the 
Church  oblige  us  to  do? 

The  Second  Commandment  of  the  Church  obliges  us 
to  observe  the  laws  of  abstinence  and  fasting  laid  down 
by  the  Church. 

2.  What  does  the  law  of  abstinence  forbid? 

The  law  of  abstinence  forbids  the  eating  of  flesh  meat 
and  of  broth  or  soup  made  of  meat;  but  it  permits  the 
use  of  eggs,  milk,  cheese,  and  butter;  also  seasonings  of 
food  which  are  made  from  the  fat  of  animals. 


218     CATECHISM  OF  THE  CATHOLIC  EELIGION 

3.  What  does  the  law  of  fasting  prescribe? 

It  prescribes  that  only  one  full  meal  a  day  may  be 
taken.  But  it  does  not  forbid  a  small  quantity  of  food 
in  the  morning  and  evening,  the  quality  and  quantity  to 
be  regulated  according  to  the  approved  custom  of  one's 
locality. 

4.  Is  it  permitted  to  eat  both  flesh  and  fish  at  the 
same  meal  on  days  of  fasting  which  are  not  also  days 
of  abstinence? 

Yes;  we  may  eat  flesh  and  fish  at  the  same  meal. 
Also,  we  may  take  the  full  meal  in  the  evening  and  a 
collation  in  the  middle  of  the  day. 

5.  What  days  does  the  law  of  abstinence,  as  apart 
from  the  law  of  fasting,  oblige  us  to  observe? 

The  law  of  abstinence,  apart  from  the  law  of  fast- 
ing, obliges  us  to  abstain  on  all  the  Fridays  of  the  year. 

6.  On  what  days  are  both  the  laws  of  abstinence  and 
of  fasting  to  be  observed? 

The  laws  both  of  abstinence  and  of  fasting  are  to  be 
observed  on  1.  Ash  Wednesday,  The  Fridays  and  Sat- 
urdays of  Lent;  2.  The  Wednesdays,  Fridays  and  Sat- 
urdays of  the  Ember  days,  3.  The  Vigils  of  Pentecost, 
of  the  Assumption  of  the  Blessed  Virgin  Mary,  of  the 
Feast  of  All  Saints  and  of  Christmas  Day. 

The  Forty  Days  of  Lent  are  ordained  in  imitation  of  the 
forty  days'  fast  of  Jesus  Christ,  in  remembrance  of  His 
bitter  Passion  and  Death,  and  that  we  may  worthily  prepare 
ourselves  for  the  celebration  of  Easter.  The  Ember  Days 
are  ordained  that  the  faithful  may  thank  God  for  the  bless- 
ings they  have  received  in  each  quarter  of  the  year;  that 
in  each  season  they  may  be  reminded  to  do  penance;  and 
also  that  they  may  obtain  of  God  worthy  priests,  these  being 
generally  the  days  of  their  ordination.  By  the  Vigils  the 
faithful  prepare  themselves  for  the  worthy  celebration  of 
great  festivals.  The  four  weeks  preceding  the  feast  of 
Christmas  are  called  the  holy  season  of  Advent.  It  is  time 
of  special  prayer  and   devotion. 


CATECHISM  OF  THE  CATHOLIC  EELIGION     219 

7.  On  what  days  is  the  law  of  fasting,  apart  from  the 
law  of  abstinence,  to  be  observed? 

The  law  of  fasting,  apart  from  the  law  of  ahstinen^e, 
is  to  be  observed  on  all  Week  Days  in  Lent  that  have 
not  been  already  mentioned.     (See  preceding  question.) 

8.  Do  the  laws  either  of  abstinence  or  fasting  bind  on 
Sundays  or  Holidays  of  obligation? 

No;  on  Sundays  and  holidays  of  obligation  neither 
fast  nor  abstinence  need  be  observed;  also  the  Lenten 
obligations  of  abstinence  and  fast  end  at  noon  on  Holy 
Saturday,  because  the  Lenten  Season  closes  at  the  end  of 
Mass  on  that  day. 

9.  Who  are  bound  by  the  laws  of  abstinence  and  of 
fasting? 

The  law  of  abstinence  binds  all  who  have  completed 
their  seventh  year;  the  law  of  fasting  binds  those  who 
have  completed  their  twenty-first  year  and  have  not  yet 
entered  upon  their  sixtieth  year. 

10.  May  any  persons  within  these  ages  be  excused 
from  fasting  or  abstinence? 

Yes ;  the  sick,  convalescent,  those  in  feeble  health,  and 
those  who  would  be  unable  properly  to  discharge  their 
duties  of  life,  if  they  were  obliged  to  observe  fast  and 
abstinence,  may  be  excused  from  either  or  both,  accord- 
ing to  circumstances. 

11.  What  are  they  to  do  who  believe  they  have  a  good 
reason  to  be  excused  from  fulfilling  the  obUgations  of 
abstinence  and  fasting? 

They  ought  to  apply  to  their  confessors  or  Pastors 
for  counsel. 

A  bishop  may,  for  special  grave  local  reason,  in  his  Dio- 
cese sometimes  dispense  from  the  general  laws  of  abstinence 
and  fasting  on  particular  occasions;  or  order  a  fast  or  absti- 
nence to  be  observed  which  is  not  imposed  by  the  general 
laws. 


220     CATECHISM  OF  THE  CATHOLIC  EELIGION 

While  the  faith  of  the  Church  remains  the  same  in  all  ages, 
from  time  to  time  she  introduces  changes  in  her  discipline. 
By  her  discipline  is  meant  the  laws  and  regulations  which  she 
prescribes  for  her  own  government  and  for  the  direction  of 
Christian  life.  Her  disciplinary  laws  and  precepts  comprise, 
among  other  matters,  Divine  worship,  the  administering  and 
receiving  of  the  Sacraments,  the  duties  of  fasting  and  absti- 
nence. The  collection  of  these  disciplinary  regulations  is  called 
the  Canon  Law.  Owing  to  the  changes  which  time  brings 
about  in  the  Avays  of  life,  habits,  customs  and  conditions  of  the 
faithful,  the  Church,  for  the  welfare  of  her  children,  introduces 
changes  in  her  discipline  to  adapt  it  the  better  to  the  changed 
conditions.  The  Holy  See  has  recently  issued  a  complete  Code 
of  Canon  Law  in  which  is  laid  down  some  modifications  of 
former  discipline  especially  with  regard  to  the  laws  of  fasting 
and  abstinence. 


12.  Is  it  not  superstitious  to  abstain  from  certain  kinds 
of  food? 

It  is  superstitious,  if  we  abstain  from  certain  food  as 
if  it  were  evil  and  nnclean  in  itself,  as  some  heretics  as- 
serted ;  ^  but  it  is  not  so  by  any  means  if  we  do  it  in  the 
spirit  of  obedience  and  penance,  as  the  Catholic  Church 
prescribes.^ 

^  St.  Paul  combated  this  heresy  (1  Tim.  iv.  1-4);  and  also 
the  Catholic  Church  has  at  all  times  combated  and  condemned 
it.  ^  God  Himself  forbade  certain  meats  to  the  Jews  (Levit.  xi. 
2,  etc.),  and  the  Apostles  to  the  first  Christians  (Acts  xv.  29). 
St.  John  the  Baptist  ate  nothing  but  locusts  and  wild  honey 
(Mark  i.  6).  Eleazar  and  the  seven  Machabean  brothers,  with 
their  mother,  chose  to  suffer  the  most  painful  death,  rather 
than  transgress  the  law  of  God  by  eating  swine's  flesh  (2 
Mach.  vi.  and  vii.). 

13.  But  does  not  our  Saviour  clearly  say:  'Not  that 
which  goeth  into  the  mouth  defile th  a  man'? 

Yes;  but  the  disobedience  which  proceeds  from  the 
heart  defiles  hiin  (Matt.  xv.  11,  18),  as  it  is  proved  by 
the  fall  of  our  first  parents. 

Let,  however,  no  one  believe  that  the  breaking  of  the  fast  is 
only  then  a  grievous  sin  when  it  proceeds  from  a  contempt  of 


CATECHISM  OF   THE   CATHOLIC  KELIGION     221 

the  Commandment  or  from  a  deliberate  resistance  to  the  Church. 
This  opinion  is  erroneous,  and  has  been  expressly  condemned  by 
the  Church  (Alexand.  VII.  Propos.  23).  Nay,  there  is  a  cul- 
pable disobedience  when  one  knowingly  and  deliberately  does 
what  the  Church  has  forbidden,  even  though  it  be  neither  at- 
tended with  obstinacy  nor  contempt  of  the  Commandment,  but 
is  done  either  through  gluttony  or  through  a  weak  complaisance 
to  others. 

14.  Should  we,  on  fasting-days,  content  ourselves  with 
abstaining  from  food? 

No;  we  should,  according  to  the  intention  of  the 
Church,  spend  these  days  in  the  spirit  of  penance,  and 
sanctify  them  by  prayer  and  good  works  (Isaias  Iviii. 
6,7). 

Application.  Eespect  the  Commandment  of  fasting 
and  abstinence  as  a  Commandment  which  God  Himself 
has  given  you  through  His  Church,  and  consider  it  an 
honor  to  observe  it  strictly. 


TPIE    THIRD^    FOURTH^    AND    FIFTH     COMMANDMENTS    OF 
THE    CHURCH. 

1.  What  are  we  commanded  by  the  Third  and  Fourth 
Commandments  of  the  Church? 

By  the  Third  and  Fourth  Commandments  we  are  com- 
manded, 1.  To  confess  our  sins  faithfully  at  least  once  a 
year;  and  2.  To  receive  the  Holy  Communion  worthily 
at  Easter  or  during  the  Easter-time;  that  is,  from  the 
first  Sunday  in  Lent  till  Trinity  Sunday,  inclusive. 

2.  To  whom  must  the  confession  be  made? 

To  any  Priest  authorized  by  the  Bishop  to  hear  con- 
fessions. 

In  former  times  the  faithful  were  commanded  by  the  Church 
to  confess  their  sins  once  a  year  to  their  own  Parish  Priest,  or 
to  ask  leave  of  him  if  they  wished  to  confess  to  another  Priest. 
Hence  comes  this  form  of  the  Commandment,  which  is  still  in 
use  in  some  dioceses:  'Thou  shalt  confess  thy  sins  once  a  year 
to  thy  Parish  Priest,  or,  with  his  permission,  to  another. ' 


323       CATECHISM  OF  THE  CATHOLIC  EELIGION 

3.  Where  are  we  to  receive  Easter  Communion? 

Conformably  to  a  precept  of  the "  Church,  we  are  to 
receive  it  in  the  parish  church,  or  at  least  notify  our 
pastor  if  we  receive  it  elsewhere. 

4.  At  what  age  are  we  obliged  to  go  to  Confession  and 
Communion? 

Decrees  of  Popes  and  laws  of  the  Church  make  it  clear 
that  at  the  age  of  reason,  which  is  about  seven  years,  all 
are  bound  by  the  precept  of  Easter  Communion.  The 
parents,  as  well  as  the  confessor  and  pastor,  are  obliged 
to  see  that  children  make  their  first  communion  in  time 
to  fulfill  this  duty. 

In  a  decree  dated  August,  1910,  the  Sacred  Congregation  of 
the  Sacraments  declares  that  the  obligation  of  satisfying  the 
precepts  of  both  communion  and  confession  begins  when  the 
child  commences  to  reason,  which,  the  decree  says,  is  at  the 
age  of  seven  or  thereabouts. 

5.  Why  has  the  Church  commanded  that  the  Blessed 
Sacrament  should  be  received  during  Easter-time?    . 

1.  Because  Jesus  Christ  instituted  the  Holy  Eucharist 
within  this  time;  and  2.  Because  within  this  time  He 
died,  and  rose  again  from  the  dead,  and,  therefore,  we 
also  should  die  to  sin  and  lead  a  new  life. 

6.  Ought  we  to  think  it  sufficient  to  receive  Holy  Com- 
munion once  in  the  year? 

No;  it  is  the  intention  and  most  earnest  desire  of 
Holy  Mother  Church  that  we  should  frequently,  and 
even  daily,  partake  of  this  august  Sacrament. 

The  Church  does  not  bind  us  under  pain  of  sin  to  go 
oftener  than  once  a  year  at  Easter-time,  but  her  laws 
manifest  her  fervent  wishes  for  daily  Communion  among 
all  the  faithful  irrespective  of  age  or  sex. 

7.  Why,  then,  does  the  Church  not  command  us  to 
communicate  oftener? 

1.  Because  the  love  of  God  and  the  care  for  our  souls 
should  alone  be  sufficient  motives  to  induce  us  to  do  so ; 
and  2.  Because  the  Church  wishes  to  prescribe,  under 


CATECHISM  OF  THE  CATHOLIC  RELIGION        223 

pain  of   mortal   sin,   only   what   she  deems   absolutely 
necessary. 

Application.  Make  it  a  rule  to  go  to  Confession  and 
Communion  at  least  once  a  month, 

8.  What  are  we  commanded  to  do  by  the  Fifth  Com- 
mandment of  the  Church? 

We  are  commanded  to  contribute  cheerfully,  accord- 
ing to  our  means,  to  the  support  of  our  Pastors  and  of 
our  churches,  schools,  and  religious  institutions,  and  of 
Eeligion  generally. 

9.  Are  we  bound  in  conscience  and  in  justice  to  con- 
tribute to  the  support  of  our  Pastors? 

Yes;  and  by  a  Divine  precept  also.  St.  Paul  says: 
'  So  the  Lord  ordained,  that  they  who  preach  the  Gospel 
should  live  by  the  Gospel'  (1  Cor.  ix.  13,  14). 

Under  the  Old  Law  God  commanded  the  people  of  Israel  to 
give  tithes  and  offerings  for  the  support  of  the  priesthood  and 
the  maintenance  of  worship.  In  the  Church,  from  the  begin- 
ning, this  was  a  sacred  duty.  'For  as  many  as  were  owners  of 
lands  or  houses  sold  them  and  brought  the  price  of  the  things 
they  sold,  and  laid  it  down  before  the  feet  of  the  Apostles,  and 
distribution  was  made  to  every  one,  according  as  he  had  need* 
(Acts  iv.  34,  35). 

10.  Does  this  Commandment  of  the  Church  apply  only 
to  heads  of  famiUes? 

Xo :  it  applies  also  to  all  who  earn  or  enjoy  an  income 
of  their  own. 

(On  the  Sixth  Commandment  of  the  Church,  'Not  to  marry 
within  certain  degrees  of  kindred,  or  privately  without  wit- 
nesses, nor  to  solemnize  marriage  at  the  forbidden  times,'  see 
the  Sacrament  of  Matrimony.) 

CHAPTEE    lY. 

The  Violation  of  the  Commandments. 
§  1.  On  Sin  in  general. 

I.  What  is  actual  sin? 

Actual  sin  is  a  wilful  violation  of  the  Law  of  God. 


224    CATECHISM  OF  THE  CATHOLIC  RELIGION 

2.  In  how  many  ways  may  we  sin? 

We  may  sin,  1.  By  had  thoughts',  desires,  words,  and 
actions ;  and  2.  Also  by  the  omission  of  the  good  which 
we  are  bound  to  do. 

3.  Are  all  sins  equally  grievous? 

No;  there  are  grievous  sins,  which  are  called  mortal; 
and  there  are  lesser  ones,  which  are  called  venial. 

Some  sins  in  the  Holy  Scripture  are  compared  to  motes,  and 
others  to  beams  (Matt.  vii.  3)  ;  and  it  is  also  written  of  the 
just  man  that  'he  shall  fall  seven  times'  (Prov.  xxiv.  16). 

4.  When  do  we  commit  mortal  sin? 

We  commit  mortal  sin  when  we  wilfully  violate  the 
Law  of  God  in  a  matter  which  we  know  or  believe  to  be 
important. 

5.  Why  are  grievous  sins  called  '  mortal '  sins? 

Because  grievous  sin  deprives  the  soul  of  supernatural 
life — that  is,  sanctifying  grace — and  renders  us  guilty 
of  eternal  death,  or  everlasting  damnation. 

'Sin,  when  it  is  completed,  begetteth  death'  (James  i.  15). 
'I  know  thy  works,  that  thou  hast  the  name  of  being  alive,  and 
thou  art  dead'   (Apoc.  iii.  1). 

6.  When  do  we  commit  venial  sin? 

We  commit  venial  sin  when  we  transgress  the  Law  of 
God  in  a  matter  not  of  grave  importance,  or  when  our 
transgression  is  not  quite  voluntary. 

7.  When  is  the  transgression  not  quite  voluntary? 
When  with  our  understanding  we  do  not  sufficiently 

perceive  the  evil,  or,  with  our  will,  we  do  not  fully  con- 
sent to  it. 

8.  Why  are  lesser  sins  called  *  venial '  sins? 
Because  they  can  be  forgiven  more  easily,  and  even 

without  confession. 

9.  Should  we  dread  only  mortal  sins? 

No;  we  should  dread  and  carefully  avoid  any  sin, 
whether  it  be  grievous  or  venial,  as  the  greatest  evil  on 
eart]'. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    225 

'How  can  I  do  this  wicked  thing,  and  sin  against  my  Godf 
(Gen.  xxxix.  9). 

10.  What  should  deter  us  from  committing  sin? 

The  consideration  of  its  malice  and  evil  consequences. 

11.  In  what  does  the  malice  of  mortal  sin  principally 
consist? 

In  this :  that  mortal  sin  is — 

1.  A  grievous  offence  against  God,  our  Supreme  Lord, 
and  the  most  criminal  disobedience  to  His  holy  will ; 

2.  The  most  shameful  ingratitude  to  God,  our  greatest 
Benefactor  and  best  Father ; 

3.  Detestable  infidelity  to  our  most  amiable  Redeemer, 
and  contempt  of  His  graces  and  merits. 

1.  *  Thou  hast  broken  my  yoke,  and  thou  saidst :  I  will  not 
serve'  (Jerem.  ii.  20).  2.  'Hear,  O  ye  heavens,  and  give  ear,  O 
earth,  for  the  Lord  hath  spoken:  I  have  brought  up  children 
and  exalted  them;  but  they  have  despised  me'  (Isai.  i.  2).  3. 
Of  those  'who  were  once  illuminated,  have  tasted  also  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy  Ghost,  and 
are  fallen  away  [from  God  by  mortal  sin],'  St.  Paul  says  'that 
they  crucify  again  to  themselves  the  Son  of  God,  and  make  Him 
a  mockery'  (Heb.  vi.  4-6).  'If  any  man  love  not  our  Lord 
Jesus  Christ,  let  him  be  anathema'  (1  Cor.  x\'iii.  22). 

12.  Can  we  comprehend  the  full  malice  of  an  offence 
against  God? 

We  cannot,  because  we  do  not  comprehend  the  infinite 
greatness  and  goodness  of  the  Lord  our  God,  who  is  of- 
fended by  sin. 

13.  What  most  of  all  shows  us  the  mahce  of  an  offence 
against  God? 

1.  The  grievous  punishment  of  the  wicked  angels  and 
of  our  first  parents;  2.  The  everlasting  punishment  in 
hell  which  every  mortal  sin  deserves;  and  3.  The  most 
bitter  Passion  and  Death  which  the  Only  Son  of  God 
suffered  for  our  sins. 

14.  What  are  the  consequences  of  mortal  sin? 

Mortal  sin,  1.  Separates  us  from  God,  and  deprives 
us  of  His  love  and  friendship;  2.  It  disfigures  in  us  the 


226     CATECHISM  OF  THE  CATHOLIC  EELIGION 

image  of  God,  and  disturbs  the  peace  of  our  conscience ; 
3.  It  robs  us  of  all  merits,  and  of  our  heirship  to  Heaven; 
and  4.  It  draws  upon  us  the  judgments  of  God,  and, 
lastly,  eternal  damnation. 

'They  that  commit  sin  and  iniquity  are  enemies  of  their  own 
soul'  (Tob.  xii.  10). — Examples:  Cain,  Antiochus,  Judas.  Para- 
ble of  the  rich  man. 

15.  Why  should  we  also  carefully  avoid  venial  sin? 

1.  Because  venial  sin  also  is  an  offence  against  God, 
and  is,  therefore,  after  mortal  sin,  the  greatest  of  all 
evils ; 

2.  Because  it  weakens  the  life  of  the  soul,  and  hinders 
many  graces  which  God  intends  to  give  us;  and 

3.  Because  it  also  brings  many  punishments  of  God 
upon  us,  and  leads  us  by  degrees  to  grievous  sins. 

'He  that  is  unjust  in  that  which  is  little,  is  unjust  also  in 
that  which  is  greater'  (Luke  xvi.  10).  'Behold  how  small  a  fire 
what  a  great  wood  it  kindleth'  (James  iii.  5). 

'Application.  ^My  son,  all  the  days  of  thy  life  have 
God  in  thy  mind,  and  take  heed  thou  never  consent  to 
Bin.  .  .  .  We  lead  indeed  a  poor  life;  but  we  shall  have 
many  good  things,  if  we  fear  God,  and  depart  from  all 
sin,  and  do  that  which  is  good '  (Tob.  iv.  6,  23 )„ 

§  2.  On  the  different  hinds  of  Sin, 

16.  What  particular  kinds  of  sin  are  there? 

1.  The  seven  Capital  or  Deadly  Sins;  2.  The  six  sins 
against  the  Holy  Ghost;  3.  The  four  sins  crying  to 
Heaven  for  vengeance;  and  4.  The  nine  ways  of  being 
accessory  to  another  person's  sins. 

17.  Which  are  the  seven  Capital  Sins? 

1.  Pride;  2.  Covetousness ;  3.  Lust;  4.  Anger;  5.  Glut- 
tony; 6.  Envy;  and  7.  Sloth. 

18.  Are  these  sins  always  grievous? 

They  are  grievous  sins  as  often  as  a  weighty  duty 
either  to  God,  our  neighbor,  or  ourselves  is  violated  by 
them. 


CATECHISM  OF   THE  CATHOLIC  RELIGION     227 

19.  Why  are  they  called  Capital  Sins? 

Because  they  are  also  vices ;  that  is,  main  sources  from 
which  all  other  sins  take  their  rise. 

20.  When  do  we  sin  by  *  Pride '  ? 

When  we  think  too  much  of  ourselves,  do  not  give  God 
the  honor  due  to  Him,  and  despise  our  neighbor. 

From  pride  spring  especially:  Vanity,  ambition,  hypocrisy, 
disobedience,  and  resistance  to  superiors;  coldness  and  hard- 
heartedness  towards  inferiors;  an  inordinate  desire  of  ruling; 
quarrel  and  strife;  ingratitude,  envy,  cruelty,  infidelity  and 
heresy,  hatred  of  God. — Examples:  Lucifer,  Nabuchodonosor, 
Holof ernes,  Aman,  Herod,  the  Pharisee,  etc.  'Pride  is  hateful 
before  God  and  men.  It  is  the  beginning  of  all  sin;  he  that 
holdeth  it  shall  be  filled  with  maledictions,  and  it  shall  ruin  him 
in  the  end'  (Ecclus.  x.  7,  15). 

21.  When  do  we  sin  by  *Covetousness'? 

WTien  we  inordinately  seek  and  love  money  or  other 
worldly  goods,  and  are  hard-hearted  towards  those  who 
are  in  distress. 

Covetousness,  or  avarice,  leads  people  to  an  excessive  care 
for  earthly  things,  to  hardness  of  heart,  lying,  perjury,  theft, 
fraud,  usury,  simony,  treachery,  superstitious  seeking  after  hid- 
den treasures,  to  manslaughter  and  murder. — Examples:  Achan, 
Ahab,  Giezi,  Judas,  Ananias,  and  Saphira.  'There  is  not  a 
more  wicked  thing  than  to  love  money;  for  such  a  one  setteth 
even  his  own  soul  to  sale'  (Ecclus.  x.  10).  'They  that  will  be- 
come rich  fall  into  temptation,  and  into  the  snare  of  the  devil, 
and  into  many  unprofitable  and  hurtful  desires  which  drown 
men  into  destruction  and  perdition'  (1  Tim,  vi.  9). 

22.  How  do  we  sin  by  *Lust*? 

By  indulging  in  immodest  or  impure  thoughts,  desires, 
words,  or  actions. 

The  ordinary  effects  of  lust,  or  impurity,  are:  Aversion  to 
prayer  and  to  all  that  is  good;  excessive  fondness  for  amuse- 
ment and  dissipation ;  neglect  of  the  duties  of  our  state  of  life ; 
great  desire  of  attracting  notice ;  insensibility  and  cruelty ;  all 
sorts  of  shameless  excesses  and  of  unnatural  crimes;  seduction 
of  innocence;  false  promises  and  oaths;  theft,  ruin  of  health 
and  of  domestic  happiness;  enmity,  duels,  suicide  or  self-mur- 
der; and  likewise  atheism,  sacrilege,  worship  of  the  devil,  mad- 
ness, and  despair.     (See  the  Sixth  Commandment  of  God.) 


228    CATECHISM  OF   THE   CATHOLIC  RELIGION 

23.  When  do  we  sin  by  *  Anger'? 

When  we  are  exasperated  at  that  which  displeases  us, 
fly  into  a  passion,  and  suffer  ourselves  to  be  carried  away 
by  a  violent  desire  of  revenge. 

Anger  leads  to  hatred,  enmity,  quarrelling,  cursing,  blas- 
pheming, reviling,  and  to  all  the  sins  and  crimes  against  the 
Fifth  Commandment  of  God. — Examples :  Esau,  whilst  in  anger, 
designs  to  kill  his  brother  Jacob;  Absalom  kills  his  brother 
Amnon.  'Let  all  bitterness,  and  anger,  and  indignation,  and 
clamor^  and  blasphemy,  be  put  away  from  you,  with  all  malice' 
(Ephes.  iv.  31). 

24.  When  do  we  sin  by  *  Gluttony '  ? 

When  we  eat  and  drink  too  much,  or  when,  out  of  time 
and  in  an  inordinate  manner,  we  long  for  eating  and 
drinlving. 

From  this  vice  proceed :  Daintiness,  profusion,  idleness,  drunk- 
enness, destruction  of  domestic  peace  and  comfort,  indecent 
jests  and  buffooneries,  lewdness,  adultery,  debauchery,  impeni- 
tence; and  likewise  cursing,  railing,  striking,  and  murdering. 
— Examples:  The  rich  man  (Luke  xvi.  19,  etc.);  King  Baltas- 
sar.  '  Take  heed  to  yourselves,  lest  perhaps  your  hearts  be  over- 
charged with  surfeiting  and  drunkenness,  and  that  day  [of  judg- 
ment] come  upon  you  suddenly'  (Luke  xxi.  34).  'Their  [the 
intemperate]   God  is  their  belly'   (Philip,  iii.  19). 

25.  When  do  we  sin  by  *  Envy '  ? 

When  we  repine  at  our  neighbor's  good,  and  are  sad 
when  he  is  in  possession  of  temporal  or  spiritual  bless- 
ings, and  rejoice  when  he  is  deprived  of  them. 

Envy  produces:  Ingratitude  and  murmuring  against  God, 
blasphemy,  blindness,  whispering  and  calumny;  hatred,  desire 
of  revenge,  deceit  and  knavery,  persecution  and  murder. — Ex- 
amples: Satan,  Cain,  the  brothers  of  Joseph,  Saul,  the  Phari- 
sees. 'By  the  envy  of  the  devil  death  came  into  the  world; 
and  they  follow  him  that  are  of  his  side'  (Wisd.  ii.  2i,  25). 

26.  When  do  we  sin  by  <  Sloth'? 

When  we  give  way  to  our  natural  repugnance  to  labor 
and  exertion,  and  thus  neglect  our  duties. 

27.  What  sort  of  sloth  is  particiilarly  hateful  to  God? 

Lukewarmness,  or  laziness  in  whatsoever  concerns  the 
service  of  God  or  the  salvation  of  our  soul.     Therefore 


CATECHISM  OF   THE   CATHOLIC  RELIGION     229 

God  says:  ^  I  would  thou  wert  cold  or  hot.  But  because 
thou  art  luhewarm,  and  neither  cold  nor  hot,  I  will  begin 
to  vomit  thee  out  of  my  mouth  '  (Apoc.  iii.  15,  16). 

The  effects  of  sloth  in  general  are:  Neglect  of  the  duties  of 
our  calling,  ruin  of  property,  lying,  deceit,  effeminacy,  and  a 
great  nian}^  sins  against  the  Sixth  and  Seventh  Commandments. 
'Idleness  hath  taught  much  evil'  (Ecclus.  xxxiii.  29).  '  Go  to 
the  ant,  O  sluggard,  and  consider  her  ways,  and  learn  wisdom' 
(Prov.  vi.  6).  The  effects  of  Spiritual  Sloth,  or  Lulceicarmness, 
are:  Aversion  to  all  religious  exercises,  contempt  of  the  word  of 
God  and  of  all  means  of  grace,  irritation  at  salutary  admoni- 
tions, love  of  the  world,  pusillanimity,  impenitence,  infidelity. — 
Examples:    The   slothful   servant;    the    foolish   virgins    (Matt. 

XXV.). 

28.  What  benefit  should  we  reap  from  the  doctrine  of 
the  Capital  Sins? 

We  should  carefully  avoid  them  as  the  sources  of  all 
evil,  and  most  earnestly  endeavor  to  acquire  the  opposite 
virtues. 

Application.  Every  morning,  when  you  get  up,  re- 
solve to  guard  most  carefully  during  the  day  against 
your  chief  fault.  At  night  examine  your  conscience  on 
it;  and  if  you  have  failed,  repent,  and  purpose  to  con- 
fess it  as  soon  as  possible. 

§3.     The  different  l-inds  of  Sin   (continued). 

29.  Which  are  the  Six  Sins  against  the  Holy  Ghost? 

1.  Presumption  of  God's  mercy;  2.  Despair;  3.  Re- 
sisting the  known  Christian  truth ;  4.  Envy  at  another's 
spiritual  good;  5.  Obstinacy  in  sin;  and  6.  Final  im- 
penitence. 

Examples:  Cain,  Pharao,  the  Pharisees,  Elymas  the  magician 
(Acts  xiii.). 

30.  Why  are  they  called  sins  against  the  Holy  Ghost? 

Because  by  them  we  resist,  in  an  especial  manner,  the 
Holy  Ghost,  since  we  knowingly  and  willingly  despise, 
reject,  or  abuse  His  grace. 

'You  stiffnecked  and  uncircumcised  in  heart  and  ears,  you 


230    CATECHISM  OF   THE  CATHOLIC  EELIGION 

always  resist  the  Holy  Ghost:  as  your  fathers  did,  so  do  you 
also'  (Acts  vii.  51). 

31.  Why  should  we  particularly  avoid  these  sins? 

Because  they  obstruct  the  entrance  of  God's  grace  into 
the  heart,  and  therefore  hinder  our  conversion,  or  render 
it  very  difficult. 

Speaking  of  these  sins,  Jesus  Christ  says  'that  they  shall 
not  be  forgiven,  neither  in  this  world,  nor  in  the  world  to  come ' 
(Matt.  xii.  32)  ;  that  is  to  say,  that  they  are  hardly  ever  for- 
given, because  it  is  very,  very  seldom  that  people  truly  repent 
of  them. 

32.  Which  are  the  Four  Sins  crying  to  Heaven  for  ven- 
geance? 

1.  Wilful  murder;  2.  Sodomy;  3.  Oppression  of  the 
poor,  of  widows  and  orphans ;  4.  Defrauding  laborers  of 
their  wages. 

1.  'The  voice  of  thy  brother's  blood  crieth  to  me  from  the 
earth'  (Gen.  iv.  10).  2.  'The  cry  of  Sodom  and  Gomorrha  is 
multiplied,  and  their  sin  is  become  exceedingly  grievous.  We 
will  destroy  this  place,  because  their  cry  is  grown  loud  before 
the  Lord'  (Gen.  xviii.  20,  and  xix.  13).  3.  'Do  not  the  widow's 
tears  run  down  the  cheek,  and  her  cry  against  him  that  causeth 
them  to  fall?  From  the  cheek  they  go  up  even  to  Heaven' 
(Ecclus.  XXXV.  18,  19).  4.  'Behold  the  hire  of  the  laborers, 
which  by  fraud  has  been  kept  back  by  you,  crieth,  and  the  cry 
of  them  hath  entered  into  the  ears  of  the  Lord  of  Sabaoth' 
(James  v.  4). 

33.  Why  are  they  called  sins  crying  to  Heaven  for 
vengeance? 

Because,  on  account  of  their  heinous  malice,  they 
cry,  as  it  were,  for  vengeance,  and  call  on  Divine  Justice 
to  punish  them  signally. 

34.  In  how  many  ways  may  we  become  accessory  to 
another  person's  sin,  and  be  answerable  for  it? 

In  these  nine  ways:  1.  By  counsel;  2.  By  command; 
3.  By  consent;  4.  By  provocation;  5.  By  praise  or  flat- 
tery; 6.  By  silence;^  7.  By  connivance ;2  8.  By  partak- 
ing; 9.  By  defence  of  the  ill  done. 

^  When  we  could  and  should  prevent  another 's  sin  either  by 
kindly  admonishing  him  or  by  giving  information  to  his  parents, 


CATECHISM   OF   THE   CATHOLIC  RELIGION     231 

his  pastor,  etc.  *If  thou  declare  it  not  to  the  wicked,  that  he 
may  be  converted  from  his  wicked  way,  and  live,  the  same 
wicked  man  shall  die  in  his  iniquity,  but  I  will  require  his  blood 
at  thy  hand'  (Ezec.  iii.  18).  -When  we  could  and  should  pun- 
ish the  sinner.  Thus  Heli  sinned,  '  because  he  knew  that  hia 
sons  did  wickedly,  and  did  not  chastise  them'  (1  Kings  iii.  13). 

35.  Why  are  we  answerable  for  the  sin  which  another 
commits  ? 

Because,  in  any  of  the  above  ways,  we  are  either  the 
cause  of  his  sin  or  co-operate  with  him  in  it,  and  thus 
are  as  guilty  before  God  as  if  we  had  committed  it  our- 
:3elves ;  or,  it  may  be,  even  more  so. 

'Not  only  they  that  do  such  things  are  worthy  of  death,  but 
they  also  that  consent  to  them  that  do  them'   (Rom.  i.  32). 

Application.  Always  receive  wholesome  admonitions 
willingly  and  gratefully.  Never  participate  in  the  sins 
of  others;  on  the  contrary,  endeavor,  to  the  utmost  of 
your  power,  to  hinder  them;  and  when,  for  that  reason, 
you  are  to  reveal  them,  do  not  say :  ^  I  do  not  like  to  de- 
nounce others,  because  I  should  not  like  them  to  de- 
nounce me.^  Ought  you,  then,  to  be  sorry,  if  some  one 
were  to  snatch  from  your  hands  the  knife  with  which 
you  were  about  to  kill  yourself  ? 


CHAPTER   y. 

Virtue  axd  Christiax  Perfection". 

I.  Should  we  be  contented  with  avoiding  grievous  sins 
and  crimes? 

No;  we  should  also  diligently  endeavor  to  become  more 
and  more  virtuous,  and  to  attain  the  perfection  suitable 
to  our  condition. 

'  He  that  is  just,  let  him  be  justified  still ;  and  he  that  is  holy, 
let  him  be  sanctified  still'  (Apoc.  xxii.  11).  'Be  not  afraid  to 
be  justified  even  to  death'  (Ecclus.  xv'iii.  22). — Example  of  St. 
Paul:  'Not  as  though  I  had  already  attained,  or  were  already 
perfect;   but  I  follow  after.  .  .  .  One  thing  I  do;   forgetting 


232    CATECHISM  OF  THE  CATHOLIC  EELIGION 

the  things  that  are  behind,  and  stretching  forth  myself  to  those 
that  are  before'  (Philip  iii.  12,  13). 

§1.   Virtue. 

2.  Why  should  we  endeavor  to  become  more  and  more 
virtuous? 

Because  man  is  only  good,  and  pleasing  to  God,  inas- 
much as  he  is  virtuous. 

3.  In  what  does  Christian  virtue  consist? 

Christian  virtue,  in  general,  consists  in  the  persever- 
ance of  the  will,  and  in  its  constant  exertions  to  do  what 
is  acceptable  to  God. 

4.  How  is  Christian  virtue  divided  with  regard  to  its 
origin? 

Into  infused  and  acquired  virtue. 

5.  What  is  infused  virtue? 

Virtue  is  called  infused,  inasmuch  as  it  is  a  gift  of 
God,  which  together  with  sanctifying  grace  is  imparted 
to  the  soul,  in  order  to  qualify  and  dispose  us  for  the 
practice  of  supernatural  virtues — i.e.,  for  the  perform- 
ance of  such  pious  actions  as  are  worthy  of  life  everlast- 
ing (Rom.  V.  5). 

6.  Which  virtues  are  chiefly  infused  into  the  soul? 
The   three    Theological   Virtues:    Faith,    Hope,    and 

Charity. 

7.  Why  are  they  called  *  Theological  Virtues  *  ? 
Because  they  come  directly  from,  and  directly  relate 

to,  God. 

8.  When  should  we  make  Acts  of  Faith,  Hope,  and 
Charity? 

We  should  make  them  frequently,  but  especially,  1. 
In  great  temptations  against  these  virtues;  2.  Yvlien  we 
receive  the  Holy  Sacraments;  and  3.  When  we  are  in 
danger  of  losing  our  life,  or  on  our  death-bed. 

9.  How  may  we  make  Acts  of  Faith,  Hope,  and  Cha^:- 
ity? 


CATECHISM  OF  THE  CATHOLIC  RELIGION    233 

We  may  make  them  in  this  manner : 

AN   ACT   OF   FAITH. 

0  my  God !  I  firmly  believe  that  Thou  art  one  God  in 
three  Divine  Persons,  Father,  Son,  and  Holy  Ghost.  I 
believe  that  the  Divine  Son  became  man,  and  died  for 
our  sins,  and  that  He  will  come  to  judge  the  living  and 
the  dead.  I  believe  these  and  all  the  truths  which  the 
Holy  Catholic  Church  teaches,  because  Thou  hast  re- 
vealed them,  who  canst  neither  deceive  nor  be  deceived. 

AN  ACT  OF   HOPE. 

0  my  God!  relying  on  Thy  infinite  goodness  and 
promises,  I  hope  to  obtain  pardon  of  my  sins,  the  help 
of  Thy  grace,  and  life  everlasting,  through  the  merits 
of  Jesus  Christ,  my  Lord  and  Eedeemer. 

AN   ACT   OF   CHARITY. 

0  my  God!  I  love  Thee  above  all  things,  with  my 
whole  heart  and  soul,  because  Thou  are  all-good  and 
worthy  of  all  love.  I  love  my  neighbor  as  myself  for 
the  love  of  Thee.  I  forgive  all  who  have  injured  me, 
and  ask  pardon  of  all  whom  I  have  injured. 

Charity  here  means  love. 

10.  What  is  acquired  virtue? 

Virtue  is  called  acquired,  inasmuch  as  it  is  a  faculty 
which,  with  the  assistance  of  God,  we  acquire  by  con- 
stant practice. 

11.  What  do  we  generally  call  those  virtues  which  can 
be  acquired  by  practice? 

We  call  them  '  Moral  Virtues/  because  they  regulate 
our  moral  conduct  according  to  the  will  of  God. 

12.  Which  among  them  are  the  four  'Cardinal'^  or 
'Principal  Virtues'  in  which  all  the  others  are  included? 

1.  Prudence;  2.  Justice;  3.  Fortitude:  and  4.  Tem- 
perance (Wis.  viii.  7). 


234    CATECHISM  OF   THE   CATHOLIC  KELIGION 

^  They  are  called  Cardinal  virtues,  because  they  are,  as  it 
were,  the  hinges  ( Carolines)  by  which  the.  whole  moral  life  of  a 
Christian  is  supported,  and  on  which  it  must  constantly  move. 

13.  What  is  *  Prudence'? 

Prudence  is  a  virtue  which  makes  us  discern  what  is 
truly  good  and  agreeable  to  God  from  what  only  appears 
to  be  so^  and  thus  prevents  our  being  seduced  to  evil. 

'Be  not  conformed  to  this  world,  but  be  reformed  in  the  new 
ness  of  your  mind,  that  you  may  prove  what  is  the  good,  and 
the  acceptable,  and  the  perfect  will  of  God'  (Eom.  xii.  2). 
'Beware  of  false  prophets'  (Matt.  vii.  15). — Examples:  The 
impiudent  Josaphat  (2  Paral.  xix.  2)  ;  the  wise  Virgins  (Matt. 

XXV.). 

14.  What  is  *  Justice  '  ? 

Justice  is  a  virtue  by  which  we  are  always  determined 
to  do  what  is  right,  and,  therefore,  always  disposed  to 
give  every  one  his  due. 

'Eender  to  Caesar  the  things  that  are  Caesar's;  and  to  God 
the  things  that  are  God's'  (Matt.  xxii.  21). — Example:  Tobias 
(Tobias  ii.  21). 

15.  What  is  *  Fortitude  '  ? 

Fortitude  is  a  virtue  which  enables  us  to  endure  any 
hardship  or  persecution,  rather  than  abandon  our  duty. 

Examples:  The  seven  Machabees  and  their  mother,  who  es- 
teemed the  torments  as  nothing  (L  Mac.  vii.  12). 

16.  What  is  *  Temperance  *  ? 

Temperance  is  a  virtue  which  restrains  our  sensual  in- 
clinations and  desires,  that  they  may  not  allure  us  from 
virtue. 

'Refrain  yourselves  from  carnal  desires,  which  war  against 
the  soul'  (1  Pet.  ii.  11). — Example:  Esther  (Esth.  xiv.  14,  IS- 
IS). 

17.  What  virtues  are  especially  opposite  to  the  seven 
Capital  Sins? 

1.  Humility;  2.  Liberality;  3.  Chastity;  4.  Meekness; 
5.  Temperance  in  eating  and  drinking;  6.  Brotherly 
love;  and  7.  Diligence. 


CATECHISM  OF  THE  CATHOLIC  EELIGION    235 

i8.  What  is  *  HumiHty '  ? 

Humility  is  a  virtue  which  teaches  us  to  acknowledge 
our  own  unworthiness,  weakness,  and  sinfulness,  and  to 
look  upon  all  good  as  coming  from  God. 

Examples:  Abraham  (Gen.  xviii.  27);  the  Publican  (Luke 
xviii.  13)  ;  St.  Paul  (1  Cor.  xv.  8,  9).  'Unless  you  become  as 
little  children,  you  shall  not  enter  into  the  kingdom  of  Heaven' 
(Matt,  xviii.  3). 

19.  What  is  *  Liberality  *  ? 

Liberality  is  a  virtue  which  inclines  us  to  use  our 
property  for  the  relief  of  the  needy,  or  for  other  laudable 
purposes. 

Examples:  Tobias  (Tob.  i.  19,  20);  Solomon  (3  Kings  v.- 
viii.)  ;  the  first  Christians  (Acts  ii.  45).  'Give,  and  it  shall  be 
given  to  you'  (Luke  vi.  38). 

20.  What  is  *  Chastity '  ? 

Chastity  is  a  virtue  which  subdues  all  impure  inclina- 
tions and  desires  by  which  modesty  is  violated. 

Examples:  Joseph,  Susanna,  and,  above  all,  the  Blessed  Vir- 
gin Mary.  'They  that  are  Christ's  have  crucified  their  flesh 
with  the  vices  and  concupiscences'  (Gal.  v.  24). 

21.  What  is  *  Meekness  '  ? 

Meekness  is  a  virtue  which  suppresses  all  desire  of  re- 
venge, and  any  motion  of  unjust  anger  and  displeasure. 

Examples:  David  (1  Kings  xxiv.  and  xxvi.)  ;  St.  Stephen 
(Acts  vii.  58).  'I/carn  of  me,  because  I  am  meek  and  humble 
of  heart'    (Matt.   xi.  29). 

22.  What  is  *  Temperance  in  eating  and  drinking '  ? 

Temperance  in  eating  and  drinking  is  a  virtue  by 
which  we  control  ourselves,  especially  our  appetite  for 
eating  and  drinking. 

Examples:  Daniel,  Ananias,  Misael,  and  Azarias  (Dan.  i.)  ; 
John  the  Baptist  (Matt.  iii.  4).  'Let  us  walk  honestly,  not  in 
rioting  and  drunkenness'   (Kom.  xiii.  13). 

23.  What  is  *  Brotherly  Love  '  ? 

Brotherly  love  is  a  virtue  by  which  we  wish  every  one 

well,  and  sincerely  rejoice  and  condole  with  our  neighbor. 

Examples :  The  history  of  Kuth  and  of  Tobias.    '  Love  one  an- 


236     CATECHISM  OF   THE   CATHOLIC  EELIGION 

other  with  the  charity  of  brotherhood.     Eejoice  with  them  that 
rejoice;  weep  with  them  that  weep'  (Rom.  xii.  10,  15). 

24.  What  is  *  Diligence  *  ? 

Diligence  is  a  virtue  which  enables  ns  to  serve  God 
readily  and  cheerfully^  .to  promote  His  honor  as  much 
as  lies  in  our  power,  and  faithfully  to  perform  all  our 
duties. 

Examples:  Mathathias  (1  Mac.  ii.)  ;  St.  Paul  (Philip,  iii.  13, 
14).  'In  carefulness  [be]  not  slothful;  in  spirit  fervent;  serv- 
ing the  Lord'   (Rom.  xii.  11;. 

Application.  Unless  you  perseveringly  struggle  with 
your  wicked  inclinations,  you  will  never  acquire  the 
Christian  Virtues;  therefore  fight  faithfully  until  death, 
and  God  will  give  you  the  crown  of  life  (Apoc.  ii.  10). 

§  3.  Oil  Christian  Perfection. 

25.  Why  should  we  all  endeavor  to  attain  the  perfec- 
tion suitable  to  our  condition? 

1.  Because  our  Lord  and  Saviour  says  to  all :  ^  Be  you 
perfect,  as  also  your  Heavenly  Father  is  perfect^  (Matt, 
y.  48) ; 

2.  Because  we  are  commanded  to  love  God  with  our 
whole  heart,  and  with  our  whole  soul,  and  with  our  whole 
mind,  and  with  our  whole  strength  (Mark  xii.  30)  ; 

3.  Because  the  more  holy  our  life  is  upon  earthy  the 
greater  will  be  our  happiness  in  Heaven ;  and 

4.  Because  we  easily  fall  into  grievous  sin,  and  finally 
run  into  eternal  perdition,  if  we  do  not  continually  en- 
deavor to  increase  in  virtue  (Matt.  xxv.  29). 

26.  In  what  does  Christian  Perfection  consist? 

Christian  Perfection  consists  in  this:  that,  free  from 
all  inordinate  love  of  the  world  and  of  ourselves,  we  love 
God  above  all,  and  all  in  God. 

'  What  have  I  in  Heaven?  and  besides  Thee  what  do  I  desire 
upon  earth?  Thou  art  the  God  of  my  heart,  and  the  God  that 
is  my  portion  for  ever'  (Psalm  Ixxii,  25,  26). 


CATECHISM  OF  THE   CATHOLIC  EELIGION     237 

27.  Which  is  in  general  the  way  to  Perfection? 

The  imitation  of  Jesus  Christ. 

'If  thou  wilt  be  perfect,  .  .  .  and  come,  follow  me'  (Matt. 
xix.  21). 

28.  What  particular  means  of  attaining  Perfection  have 
been  recommended  by  Jesus  Christ? 

Chiefly  those  which  are  called  ''  Evangelical  Counsels/ 

29.  Which  are  the  EvangeUcal  Counsels? 

1.  Voluntary  Poverty;  2.  Perpetual  Chastity;  and  3. 
Entire  Obedience  to  a  Spiritual  Superior. 

30.  What  is  *  Voluntary  Poverty '  ? 

It  is  a  free  renunciation  of  all  temporal  things,  in 
order  to  be  less  distracted  in  striving  for  those  that  are 
eternal. 

'If  thou  wilt  be  perfect,  go  sell  what  thou  hast,  and  give  to 
the  poor,  and  thou  shalt  have  treasure  in  Heaven;  and  come, 
follow  me'  (Matt.  xix.  21). 

31.  What  is  < Perpetual  Chastity'? 

It  is  a  free  and  perpetual  renunciation,  not  only  of 
all  impure  pleasure,  but  even  of  marriage,  in  order  that 
we  may  render  undivided  service  to  God. 

See  Matt.  xix.  10-12.  'Now  concerning  virgins,  I  have  no 
commandment  of  the  Lord,  but  I  give  counsel:  ...  He  that 
giveth  his  virgin  in  marriage,  doth  well;  and  he  that  givcth  her 
not,  doth  better'  (1  Cor.  vii.  25,  38).  'If  any  one  shall  say 
that  the  marriage  state,  is  to  be  preferred  to  the  state  of  vir- 
ginity, or  of  celibacy,  and  that  it  is  not  better  and  more  blessed 
to  remain  in  virginity,  or  in  celibacy,  than  to  be  united  in  mat- 
rimony, let  him  be  anathema'  (Counc.  of  Trent,  Sess.  24,  Can. 
10). 

32.  What  is  *  Entire  Obedience  *  ? 

It  is  a  renunciation  of  one's  own  will,  in  order  to  do 
the  Divine  will  more  surely  under  a  Superior  who  rep- 
resents God  (Matt.  xvi.  24). 

33.  Why  are  the  Evangelical  Counsels  special  means 
of  Perfection? 

1.  Because  by  them  the  chief  obstacles  to  Christian 
Perfection   are   removed — namelv,   the   inordinate   love 


238    CATECHISM  OF   THE  CATHOLIC  RELIGION 

and  desire  of  earthly  goods,  sensual  pleasures,  and  the 
pride  of  independence;  and  2.  Because  by  them  man 
sacrifices  to  the  Lord  his  God  all  that  he  has  and  is :  his 
exterior  goods,  by  the  vow  of  poverty;  his  body,  by  the 
vow  of  chastity;  and  his  mind  or  will,  by  the  vow  of 
obedience. 

Of  these  Evangelical  Counsels  our  Divine  Redeemer  meant  to 
speak  when  He  said:  'All  men  take  not  this  word,  but  they  to 
whom  it  is  given'  (Matt,  xix,  11). 

34.  Who  are  obliged  to  observe  the  Evangelical  Coun- 
sels? 

All  Eeligious,  and  all  those  who  have  bound  them- 
selves by  vow  to  keep  them. 

The  Secular  Clergy  also,  when  they  receive  the  Greater  Or- 
ders, bind  themselves  to  perpetual  chastity,  in  order  to  be  able 
to  devote  themselves  entirely,  and  with  an  undivided  heart,  to 
the  service  of  God  and  of  their  neighbor.  '  He  that  is  without 
a  wife  is  solicitous  for  the  things  that  belong  to  the  Lord,  how 
he  may  please  God.  But  he  that  is  with  a  wife  is  solicitous  for 
the  things  of  the  world,  how  he  may  please  his  wife;  and  he  is 
divided'  (1  Cor.  vii.  32,  33). 

35.  Can  people  in  the  world  also  lead  a  perfect  life? 

Yes,  if  they  do  not  live  according  to  the  spirit  of  the 
world,  but  according  to  the  spirit  of  Jesus  Christ. 

'If  any  man  love  the  world,  the  charity  of  the  Father  is  not 
in  him;  for  all  that  is  in  the  world  is  the  concupiscence  of  the 
flesh,  and  the  concupiscence  of  the  eyes,  and  the  pride  of  life' 
(1  John  ii.  15,  16).  'Whosoever  will  be  a  friend  of  this  world 
becometh  an  enemy  of  God'  (James  iv.  4).  'If  any  man  have 
not  the  spirit  of  Christ,  he  is  none  of  His'  (Rom.  viii.  9). 

36.  Is,  then,  the  spirit  of  the  world  at  variance  with  the 
spirit  of  Christ? 

Most  certainly  it  is,  as  we  distinctly  see  from  those 
sentences  of  our  Saviour  which  are  called  the  '  Eight 
Beatitudes/ 

37.  Which  are  the  Eight  Beatitudes? 

1.  'Blessed  are  the  poor  in  spirit;  for  theirs  is  the 
kingdom  of  Heaven. 


CATECHISM  OF  THE  CATHOLIC  EELIGION    239 

2.  Blessed  are  the  meek;  for  they  shall  possess  the 
land. 

3.  Blessed  are  they  that  mourn;  for  they  shall  be 
comforted. 

4.  Blessed  are  they  that  hunger  and  thirst  after  jus- 
tice; for  they  shall  have  their  fill. 

5.  Blessed  are  the  merciful;  for  they  shall  obtain 
mercy. 

6.  Blessed  are  the  clean  of  heart;  for  they  shall  see 
God. 

7.  Blessed  are  the  peace-makers;  for  they  shall  be 
called  the  children  of  God. 

8.  Blessed  are  they  that  suffer  persecution  for  jus- 
tice' sake;  for  theirs  is  the  kingdom  of  Heaven'  (Matt. 
V.  3-10). 

38.  How  do  we  know  from  the  Eight  Beatitudes  that 
the  spirit  of  the  world  is  at  variance  with  the  spirit  of 
Christ? 

We  know  it  from  this:  that  the  world  esteems  those 
very  persons  miserable  and  foolish  whom  Christ  our 
Lord  calls  blessed. 

The  world  is  accustomed  to  set  forth  riches,  reputation,  hon- 
ors, and  sensual  pleasures  as  the  sources  of  happiness;  Jesus 
Christ,  on  the  contrary,  teaches  us  in  the  Eight  Beatitudes  to 
seek  our  happiness  in  God  and  in  His  holy  service,  and,  there- 
fore, willingly  and  cheerfully  to  endure  poverty,  persecution, 
and  any  hardships  that  may  fall  to  our  lot. 

39.  What  means  must  a  Christian  use,  let  his  condi- 
tion be  what  it  may,  in  order  to  attain  to  Perfection? 

He  must,  1.  Delight  in  prayer,  diligently  hear  the 
word  of  God,  and  often  receive  the  Holy  Sacraments; 
2.  He  must  steadily  subdue  and  deny  himself;  and  3. 
He  must  perform  his  daily  actions  in  the  state  of  grace, 
and  in  a  manner  acceptable  to  God. 

1,  'They  were  persevering  in  the  doctrine  of  the  Apostles, 
and  in  the  communication  of  the  breaking  of  bread,  and  in 
prayers'  (Acts  ii.  42).  2.  *If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross,  and  follow  me' 


240    CATECHISM  OF   THE  CATHOLIC  RELIGION 

(Matt.  xvi.  24).     3.  'Whether  you  eat  or  drink,  or  whatsoever 
else  you  do,  do  all  to  the  glory  of  God'  (1  Cor.  x.  31). 

40.  How  should  we  deny  ourselves? 

We  should  refuse  ourselves  many  things  that  are  dear 
and  agreeable  to  us,  and  should  deprive  ourselves 
of  lawful  things,  that  we  may  the  more  easily  abstain 
from  unlawful  ones. 

41.  How  may  we  most  easily  perform  our  daily  actions 
m  a  manner  acceptable  to  God? 

By  representing  to  ourselves  how  Jesus  Christ  per- 
formed them,  and  by  striving  to  imitate  Him  for  His 
sake. 

42.  How  should  we  do  our  daily  work  after  the  exam- 
ple of  Christ? 

We  should  do  it  diligently,  patiently,  and  with  a  view 
to  please  God.  Therefore  we  should  form  a  good  inten- 
tion at  the  beginning,  and  renew  it  sometimes  when  the 
work  is  of  long  continuance. 

43.  What  should  we  do  when  we  take  our  meals? 

We  should  before  and  after  meals  say  grace,  rever^ 
ently  and  devoutly,  and  be  temperate  and  modest  at 
table. 

44.  May  we  also  be  allowed  to  take  recreation? 

Yes ;  for  nothing  forbids  our  taking  proper  recreation 
in  due  time.  We  should,  however,  sanctify  it  by  a  good 
intention  and  by  the  remembrance  of  God,  and  keep 
within  the  bounds  of  modesty. 

45.  What  should  our  intercourse  with  our  neighbor  be? 
It  should  be,  1.  Kind,  that  we  may  not  offend  any  one ; 

and  2.  Prudent,  that  we  may  not  in  any  manner  be  se- 
duced to  evil. 

46.  How  should  we  act  in  our  afHictions? 

We  should  remember  and  feel  that  they  come  from 
God,  and  we  should  offer  them  up  to  Him,  and  beg  of 
Him  the  grace  necessary  to  make  a  good  use  of  them. 

Application.     Think   that   these   words,   which   God 


CATECHtSM  OF  THE  CATHOLIC  EELTGION    241 

Spoke  to  Abraham,  are  also  addressed  to  you :  '  Walk  be- 
fore me,  and  be  perfect '  (Gen.  xvii.  1) .  Strive  earnestly 
to  become  daily  more  pious  and  virtuous.  Let  this  be 
every  morning  your  resolution,  and  every  night  examine 
your  conscience  upon  it.  '  My  son,  serve  God  with  a 
perfect  heart  and  a  willing  mind ;  for  the  Lord  searcheth 
all  hearts,  and  understandeth  all  the  thoughts  of  minds. 
If  thou  seek  Him,  thou  shalt  find  Him;  but  if  thou 
forsake  Him,  He  will  cast  thee  off  for  ever'  (1  Par. 
xxviii.  9), 


PAET  III. 

ON"   THE    MEANS    OF    GRACE. 
CHAPTER   I. 

Grace  in  General. 

1.  Can  we,  by  our  own  natural  strength,  keep  the  Com- 
mandments and  be  saved? 

No;  we  cannot^  without  the  grace  of  God. 

'Without  me  you  can  do  nothing,'  says  Christ  (John  xv.  5). 
'  I  will  put  my  Spirit  in  the  midst  of  you,  and  I  will  cause  you 
to  walk  in  my  commandments'  (Ez.  xxxvi,  27). 

2.  What  do  we  understand  by  the  grace  of  God? 

By  the  grace  of  God  we  understand  here  an  internal 
supernatural  help  or  gift,  which  God  communicates  to 
us,  through  the  merits  of  Jesus  Christ,  for  our  eternal 
salvation. 

3.  How  many  kinds  of  this  supernatural  help  and  gift, 
or  of  *  Grace  *  properly  so  called,  are  there? 

There  are  two  kinds,  1.  The  grace  of  assistance,  called 
also  actual  or  transient  grace;  and  2.  The  grace  of  sanc- 
tiflcation  or  justification,  called  also  sanctifying  or  lia- 
hitual  grace. 

The  grace  of  assistance  is  called  actual  and  transient,  because 
it  acts  transiently  upon  the  soul,  whereas  the  grace  of  sanctifi- 
cation  or  justification  remaijis  habitually  in  the  soul,  beautifiesk 
it,  and  makes  it  holy  and  just  in  the  eyes  of  God. 

§  1.  The  Grace  of  Assistance. 

4.  In  what  does  Actual  Grace,  or  the  Grace  of  Assist- 
ance, consist? 

Actual  Grace  consists  in  this :  that  God  enlightens  our 
understanding,  and  inclines  our  will  to  avoid  evil,  and 
both  to  will  and  to  do  what  is  good. 

'Give  me  understanding,  and  I  will  search  Thy  law,  and  I 
242 


CATECHISM  OF  THE  CATHOLIC  EELIGION    243 

will  keep  it  with  my  whole  heart.    .    .    .  Incline  my  heart  unto 
Thy  testimonies,'  etc.  (Ps.  cxviii.  34,  36). 

5.  How  far  is  the  assistance  of  grace  necessary  to  us? 

It  is  so  necessary  to  us  that,  without  the  grace  of  God, 
we  can  neither  begin,  continue,  nor  accomplish  the  least 
thing  towards  our  salvation. 

'For  it  is  God  who  worketh  in  you,  both  to  will  and  to  ac- 
complish'   (Philip,  ii.  13). 

6.  Why  is  grace  so  indispensable  to  everything  that 
relates  to  salvation? 

1.  Because  eternal  salvation  is  a  good  of  a  super- 
natural order,  and,  consequently,  can  be  obtained  only 
by  a  supernatural  power  and  help — that  is,  by  grace ;  2. 
Because  by  grace  alone  we  enter  into  connection  with 
Christ,  and  partake  of  His  infinite  merits,  which  are  the 
source  of  everything  that  leads  to  salvation. 

1.  'Not  that  we  are  sufficient  to  think  anything  [conducive  to 
salvation]  of  ourselves,  as  of  ourselves;  but  our  sufficiency  is 
from  God'  (2  Cor.  iii.  5).  2,  'I  cast  not  away  the  grace  of 
God;  for  if  justice  be  by  the  law,  then  Christ  died  in  vain' 
(Gal.  ii.  21)  ;  i.e.,  if  the  observance  of  the  law  alone,  without 
being  united  by  grace  with  Christ,  did  justify  us,  or  lead  us  to 
eternal  salvation,  it  would  not  have  been  necessary  for  Christ 
to  die  in  order  to  merit  salvation  for  us. 

By  this,  however,  it  is  not  meant  that  man  is  naturally  quite 
incapable  of  performing  any  action  that  is  morally  good,  but 
only  that  by  such  morally  good  actions  as  proceed  from  his 
naturally  good  will  he  can  neither  merit,  nor  in  any  way  ob- 
tain, grace  or  salvation;  by  them  he  can  only  prepare  himself 
for  grace,  in  so  far  as  he  does  not,  by  bad  actions,  still  in- 
crease the  obstacles  of  it.  '  No  man  can  come  to  me, '  says 
Christ,  'unless  it  be  given  him  by  my  Father'  (John  vi.  66). 

7.  Does  God  give  His  grace  to  all  men? 

Yes;  God  gives  to  all  men  sufficient  grace  to  enable 
them  to  keep,  as  they  are  in  duty  bound,  the  Command- 
ments, and  to  work  out  their  salvation. 

'The  Son  of  Man  is  come  to  save  that  which  was  lost'  (Matt, 
xviii.  11).  'God  will  have  all  men  to  be  saved,  and  to  come  to 
the  knowledge  of  the  truth'  (1  Tim.  ii.  4).  'God  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that  which  you  are 
able,  but  will  make  also  with  temptation  issue,  that  you  may  bo 


244    CATECHISM  OF  THE  CATHOLIC  EELIGI0:N 

able  to  bear  it'  (1  Cor.  x.  13).  'God  does  not  command  im- 
possibilities; but,  when  commanding,  He  admonishes  us  to  do 
what  we  are  able,  and  to  pray  for  what  we  are  not  able  to  do, 
and  aids  us,  that  we  may  be  able'  (Counc.  of  Trent,  Sess.  6,  Ch. 
xiv.). 

8.  But  what  must  we  do  on  our  part,  in  order  that  the 
grace  of  God  may  conduce  to  our  salvation? 

We  must  not  resist  it,  but  faithfully  co-operate  with  it. 

'We  exhort  you,  that  you  receive  not  the  grace  of  God  in 
vain'  (2  Cor.  vi.  1).  God  stretches  forth  His  hand  to  save  us; 
if  we  really  wish  to  be  saved,  we  must  take  hold  of  it,  and  not 
reject  it. — Example  of  St.  Paul:  'I  have  labored  more  abun- 
dantly than  all  they;  yet  not  I,  but  the  grace  of  God  with  me' 
(1  Cor.  XV.   10). 

9.  Is  it,  then,  also  m  our  power  to  resist  the  grace  of 
God? 

Most  certainly ;  for  God's  grace  does  not  force  the  hu- 
man will,  but  leaves  it  perfectly  free. 

'Jerusalem,  Jerusalem,  how  often  would  I  have  gathered  to- 
gether thy  children,  as  the  hen  doth  gather  her  chickens  under 
her  wings,  and  thou  wouldst  not!'  (Matt,  xxiii.  37).  'To-day, 
if  you  shall  hear  His  voice,  harden  not  your  hearts'  (Ps.  xciv. 
8). 

Application.  Pray  daily  to  God  to  give  you  His  grace, 
and  take  particular  care  not  to  close  your  heart  against 
it.  ^  Behold,  I  stand  at  the  gate,  and  knock.  If  any 
man  shall  hear  my  voice,  and  -open  to  me  the  door,  1  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with  me  ' 
(Apoc.  iii.  20).  In  order  to  make  His  grace  operate  the 
more  easily  in  the  human  heart,  God  often  connects  it 
with  exterior  events ;  as  sudden  death,  diseases,  good  and 
bad  fortune.  Do  not  heedlessly  disregard  such  divine 
warnings;  for  nothing  is  more  dangerous  than  not  to 
know  the  time  of  the  visitation  of  God. — Example: 
Jerusalem  (Luke  xix.  44). 

§  2.  On  the  Grace  of  Sanctification  or  Justification. 

10.  What  is  Sanctifying  Grace? 

Sanctifying  Grace  is  a  gratuitous  supernatural  gift. 


OATECHISM  OF   THE  CATHOLIC  EELIGION    245 

which  the  Holy  Ghost  communicates  to  our  souls,  and 
by  which  from  sinners  we  are  made  just,  children  of  God, 
and  heirs  of  Heaven. 

Together  with  sanctifying  grace  '  the  charity  of  God  is  poured 
forth  in  our  hearts  by  the  Holy  Ghost,  who  is  given  to  us'  (Eom. 
V.  5).  With  it  God  enters  into  our  hearts,  according  to  the 
words  of  Jesus:  'If  any  one  love  me,  my  Father  will  love  him, 
and  we  will  come  to  him,  and  will  make  our  abode  with  him' 
(John  xiv.  23).  Through  it  we  are  born  again  children  of  God, 
and  our  soul  receives  supernatural  life :  '  Behold  what  manner 
of  charity  the  Father  hath  bestowed  upon  us,  that  we  should  be 
called,  and  should  be  the  sons  of  God'  (1  John  iii,  1). 

11.  Why  is  sanctifying  grace  called  *a  gratuitous  gift*? 

Because  it  is  an  entirely  free  gift,  flowing  from  the 
compassionate  love  of  God. 

'For  all  have  sinned,  and  do  need  the  glory  of  God;  being 
justified  freely  [i,e.,  without  their  desert]  by  His  grace,  through 
the  redemption  that  is  in  Christ  Jesus'  (Eom.  iii.  23,  24). 

12.  Why  is  sanctifying  grace  also  called  *  Grace  of 
Justification '  ? 

Because  by  sanctifying  grace  man  is  justified — that  is, 
passes  from  the  state  of  sin  to  the  state  of  righteousness 
and  holiness. 

13.  What,  then,  does  the  justification  of  the  sinner 
include? 

Justification  includes,  1.  Cleanness  from  all  grievous 
sins  at  least,  together  with  the  remission  of  eternal  pun- 
ishment; and  2.  The  sanctification  and  renewal  of  the 
interior  man. 

'You  are  washed,  you  are  sanctified,  you  are  justified  in  the 
name  of  our  Lord  Jesus  Christ  and  the  Spirit  of  our  God'  (1 
Cor.  vi.  11). 

14.  What  first  gives  rise  to  the  justification  of  the 
sinner? 

God  by  grace  enlightens  the  sinner,  and  excites  him 
to  turn  to  Him. 

15.  What  must  the  sinner  do  on  his  part,  in  order  tc 
attain  to  justification? 


246    CATECHISM  OF  THE  CATHOLIC  EELIGION 

He  must,  with  the  assistance  of  grace,  voluntarily 
turn  to  God,  and  believe  all  that  God  "has  revealed,  espe- 
cially that  we  are  justified  by  Jesus  Christ. 

1 6.  What  effect  has  this  belief  on  the  sinner? 

1.  The  sinner  is  struck  with  a  wholesome  fear  of  the 
justice  of  God,  but  hopes  to  obtain  pardon  from  His 
mercy ; 

2.  Then  he  begins  to  love  God,  is  sorry  for  his  sins, 
resolves  to  lead  a  new  life,  agreeable  to  God,  and  re- 
ceives the  Sacrament  of  Baptism,  or,  if  he  is  baptized, 
the  Sacrament  of  Penance. 

17.  What  does  the  sinner  receive  in  the  Sacrament  of 
Baptism  or  Penance? 

He  receives  sanctifying  grace,  and  together  with  it 
the  remission  of  his  sins  and  interior  sanctification,  by 
which  he  is  really  made  just,  acceptable  to  God,  a  child 
of  God,  and  heir  of  Heaven  (Council  of  Trent,  Sess.  vi). 

18.  How  long  does  sanctifying  grace  remain  in  the  soul 
of  the  justified  man? 

As  long  as  he  does  not  commit  mortal  sin. 

19.  What  fruits  does  the  justified  man  produce  by  the 
help  of  grace? 

He  produces  good — i.e.,  meritorious — works ;  *  for 
every  good  tree  bringeth  forth  good  fruit'  (Matt.  vii. 
17). 

20.  Cannot  a  man  who  is  in  mortal  sin  do  good? 

He  can  do  good,  but  without  any  merit  for  Heaven 
(John  XV.  4,  5). 

21.  Is,  then,  the  good  done  in  mortal  sin  useless? 

No ;  it  is,  on  the  contrary,  very  useful  to  obtain  from 
the  Divine  mercy  the  grace  of  conversion,^  sometimes 
also  the  averting  of  temporal  punishment.^ 

^'Eedeem  thou  thy  sins  with  alms,  and  thy  iniquities  with 
works  of  mercy  to  the  poor:  perhaps  He  will  forgive  thy  of» 
fences'  (Dan.  iv.  24). — Example:  Manasses  (2  Paral.  xxxiii, 
12).     'Aehab  (3  Kings  xxi.  29);  the  Ninivites. 


CATECHISM  OF  THE  CATHOLIC  KELIGION     247 

22.  What  do  we  merit  by  the  good  works  which  we 
perform  in  the  state  of  grace? 

We  merit,  1.  An  increase  of  sanctifying  grace;  and  2. 
Eternal  salvation  (2  Tim.  iv.  8). 

*If  any  one  shall  say  that  the  justified  man  by  the  good 
works  which  he  performs  through  the  grace  of  God  and  the 
merit  of  Jesus  Christ,  whose  living  member  he  is,  does  not  truly 
merit  increase  of  grace  and  eternal  life,  let  him  be  anathema' 
(Council  of  Trent,  Sess.  6,  Can.  32). 

23.  Whence  do  such  good  works  derive  their  intrinsic 
value  or  meritoriousness  ? 

From  the  infinite  merits  of  Jesus  Christ,  whose  living 
members  we  are  through  sanctifying  grace. 

'I  am  the  vine,  you  are  the  branches:  he  that  abideth  in  me, 
and  I  in  him,  the  same  beareth  much  fruit;  for  without  me 
you  can  do  nothing'  (John  xv.  5;  comp.  Council  of  Trent,  fceb;^. 
6,  Ch.  16). 

24.  Is  every  Christian  bound  to  do  good  works? 

Yes ;  for  '  every  tree  that  doth  not  yield  good  fruit 
shall  be  cut  down,  and  cast  into  the  fire '  (Matt.  iii.  10). 

25.  What  good  works  should  we  perform  before  all 
others? 

1.  Those  the  performance  of  which  is  commanded  to 
all  Christians  by  the  Commandments  of  God  and  of  the 
Church;  and  2.  Those  which  are  necessary  or  useful  to 
fulfil  the  duties  of  our  state  of  life. 

26.  What  other  good  works  are  especially  recommended 
to  us  in  Holy  Scripture? 

Prayer,  fasting,  and  alms;  by  which,  in  general,  are 
understood  the  works  of  devotion,  mortification,  and 
charity. 

^Prayer  is  good  with  fasting  and  alms,  more  than  to  lay  up 
treasures  of  gold'  (Tob.  xii.  8). 

27.  What  does  God  especially  regard  in  our  good 
works? 

Our  good  intention,  by  which  we  may  obtain  from  God 
great  reward  even  for  small  works. 

*  Whosoever  shall  give  to  drink  to  one  of  these  little  ones  a 


2^8    CATECHISM  OF  THE  CATHOLIC  RELIGION 

cup  of  cold  water  only  in  the  name  of  a  disciple,  amen  I  say  to 
you,  he  shall  not  lose  his  reward'  (Matt.  x.  42). — Example  of 
the  Poor  Widow  (Mark  xii.  41-44). 

28.  What  is  a  good  intention? 

The  purpose  or  positive  act  of  the  will  to  serve  God, 
and  to  honor  Him. 

29.  How  may  we  make  a  good  intention? 

We  may  say,  for  instance,  thus :  ^  0  my  God,  I  offer 
up  to  Thee  all  my  thoughts,  words,  and  deeds,  for  Thy 
honor  and  glory ^;  or:  'My  Lord  and  my  God,  all  for 
Thy  honor.' 

30.  When  should  we  make  a  good  intention? 

It  is  very  useful  to  make  it  several  times  a  day,  and 
especially  every  morning, 

31.  What  means  must  we  particularly  use  in  order  to 
obtain  grace? 

The  Holy  Sacraments  and  Prayer. 

32.  Do  both  these  means  give  us  grace  in  the  same 
manner  and  in  the  same  measure? 

No;  for,  1.  The  Sacraments  produce  grace  in  us; 
Prayer  obtains  it  for  us ;  2.  Through  the  Sacraments  we 
obtain  those  special  graces  for  which  they  were  insti- 
tuted ;  but  through  Prayer  we  receive  all  sorts  of  graces, 
except  those  which  can  be  obtained  only  by  the  Sacra- 
ments. 

Application.  Strive  most  carefully  to  preserve  sancti- 
fying grace  continually  in  your  heart  by  avoiding  sin 
and  performing  good  works.  '  A  man  making  void  the 
law  of  Moses  dieth  without  any  mercy  under  two  or  three 
witnesses:  how  much  more,  do  you  think,  he  deserveth 
worse  punishments,  who  hath  trodden  under  foot  the 
Son  of  God,  and  hath  esteemed  the  blood  of  the  testa- 
ment unclean  by  which  he  was  sanctified,  and  hath  of- 
fered an  affront  to  the  Spirit  of  grace?'  (Hebr.  x.  28, 
29), 


CATECHISM  OF   THE  CATHOLIC  RELIGION     249 

CHAPTER    II. 

The  Sacraments. 

1.  What  is  a  Sacrament? 

A  Sacrament  is  a  visible,  or  sensible,  sign,  instituted 
by  Jesus  Christ,  by  which  invisible  grace  and  inward 
sanctification  are  communicated  to  our  souls. 

By  sensible  is  meant  something  that  can  be  perceived 
by  some  of  the  senses. 

2.  How  many  things  are  necessary  to  constitute  a  Sac- 
rament? 

These  three:  1.  A  visible  sign;  2.  An  invisible  grace; 
and  3.  The  institution  by  Jesus  Christ. 

3.  Why  has  Christ  instituted  visible  signs  for  impart- 
ing his  grace  to  us? 

1.  That  we  may  have  a  visible  pledge  of  the  inward 
invisible  grace;  and  2.  That  by  sharing  in  these  visible 
means  of  grace,  we  may  manifest  our  communion  with 
the  one  Church  of  Christ. 

Thus  Christ  himself  sometimes  made  use  of  certain  signs 
when  He  conferred  spiritual  and  corporal  blessings  on  people ; 
for  instance,  when  He  breathed  on  His  Disciples,  and  said :  '  'Re- 
ceive ye  the  Holy  Ghost'  (John  xx,  22)  ;  when  'He  spat  on  the 
ground  and  made  clay  of  the  spittle,  and  spread  the  clay  upon 
the  eyes  of  the  man  born  blind'  (John  ix.  6)  ;  when  'He  put 
His  fingers  into  the  ears  of  the  man  deaf  and  dumb,  and  spit- 
ting, He  touched  his  tongue,  and  looking  up  to  Heaven,  He 
groaned,  and  said  to  Him:  Ephpheta,  which  is,  Be  thou  opened' 
(Mark  vii.  33,  34). 

4.  Do  these  signs  only  signify  grace? 

Xo;  they  also  effect  or  produce  the  grace  which  they 
signify,  unless  we,  on  our  part,  put  an  obstacle  in  the 
way;  therefore  they  are  also  called  efficacious  signs. 

'     5.  What  grace  do  the  Sacraments  effect? 

1.  They  communicate,  or  increase,  sanctifying  grace ; 

2.  Each  Sacrament  communicates  other  special  graces 
according  to  the  end  for  which  it  has  been  instituted. 


250     CATECHISM   OF   THE   CATHOLIC  EELIGION 

6.  How  must  we  receive  the  Sacraments,  in  order  that 
they  may  produce  these  graces  in  us?  • 

We  must  prepare  ourselves  well  for  them,  and  then  re- 
ceive them  worthily. 

7.  What  sin  does  he  commit  who  receives  a  Sacrament 
unwortliily? 

He  commits  a  very  grievous  sin — a  sacrilege. 

8.  Does  not  the  efficacy  of  the  Sacraments  also  depend 
on  the  worthiness  or  unworthiness  of  those  who  admin- 
ister them? 

'No;  for  the  Sacraments  have  their  efficacy,  not  from 
him  who  administers  them,  but  from  the  merits  of  Jesus 
Christ,  by  whom  they  were  instituted. 

The  Sacraments  are,  as  it  were,  channels  through  which  flow 
to  us  the  graces  which  Jesus  has  merited  for  us  by  His  bitter 
Passion  and  death. 

9.  Were  all  the  Sacraments  instituted  by  Christ? 

Yes;  for  God  alone  can  give  to  outward  signs  the 
power  of  producing  grace  and  sanctification. 

10.  How  many  Sacraments  has  Christ  instituted? 

These  seven:  1.  Baptism;  2,  Confirmation;  3.  Holy 
Eucharist;  4.  Penance;  5.  Extreme  Unction;  6.  Holy 
Orders ;  and  7.  Matrimony. 

Our  Lord  Jesus  Christ  has  instituted  just  as  many  Sacraments 
as  are  necessary  and  conducive  to  the  supernatural  life  of  man. 
For  as  he  is  first  born  into  this  natural  life,  then  grows  up  and 
acquires  strength,  is  frequently  supplied  with  nourishing  food, 
in  order  to  preserve  life  and  to  increase  his  strength,  etc. ;  so 
also  he  is,  1.  Born  in  Baptism  to  the  supernatural  life;  gains 
then,  2.  In  Confirmation  strength  and  growth;  3.  Eeceives  in 
the  Holy  Eucliarist  a  Divine  nourishment;  4.  Finds  in  Penance 
a  remedy  to  heal  all  the  diseases  of  his  soul,  and  to  restore  him 
to  the  state  of  grace;  and  5.  Gets  in  Extreme  Unction  assist- 
ance and  strength  against  despair  and  the  last  assaults  of  the 
devil;  6,  In  Holy  Orders  the  powers  of  administrating  the 
means  of  grace  necessary  to  the  supernatural  life  are  propa- 
gated; and  7.  In  Matrimony  the  union  between  husband  and 
wife  is  blessed,  that,  being  sanctified  themselves,  they  may  also 
b-»-ing  up  their  children  to  a  holy,  and  consequently  to  eternal, 
life. 


CATECHISM  OF   THE  CATHOLIC  RELIGION    251 

11.  How  do  we  know  that  there  are  seven  Sacraments? 

We  know  it  because  such  has  been  at  all  times  the 
teaching  and  practice  of  the  Church,  ^  which  is  the  pillar 
and  ground  of  the  truth  ^  (1  Tim.  iii.  15). 

Not  only  have  the  Catholics  of  all  ages  held  them,  but  the 
modern  Greeks,  the  Russians,  and  all  those  sects  who  in  the  first 
centuries  separated  themselves  from  the  Catholic  Church,  have 
ever  retained  and  still  hold  these  seven  Sacraments;  which  evi- 
dently proves  that  the  doctrine  of  seven  Sacraments  is  as  old  as 
the  Church  itself. 

12.  How  are  the  Sacraments  divided? 

They  are  divided,  1.  Into  Sacraments  of  the  living  and 
Sacraments  of  the  dead;  and  2.  Into  such  as  can  be  re- 
ceived only  once,  and  such  as  can  be  received  more  than 
once. 

13.  Which  are  the  Sacraments  of  the  living? 

The  Sacraments  of  the  living  are,  1.  Confirmation;  3. 
Holy  Eucharist;  3.  Extreme  Unction;  4.  Holy  Orders; 
and  5.  Matrimony. 

14.  Why  are  they  called  Sacraments  of  the  *  living'?  ' 

Because,  in  order  to  receive  them,  we  ought  to  have 
Bupernatural  life — that  is,  sanctifying  grace. 

15.  Which  are  the  Sacraments  of  the  dead? 

The  Sacraments  of  the  dead  are  these  two:  Baptism 
and  Penance. 

16.  Why  are  they  called  Sacraments  of  the  *  dead '  ? 

Because,  wlien  we  receive  them,  we  either  have  not,  or 
at  least  are  not  obliged  to  have,  the  life  of  grace. 

17.  Which  Sacraments  can  be  received  only  *  once  '  ? 

Baptism,  Confirmation,  and  Holy  Orders. 

18.  Why  can  they  be  received  but  *  once '  ? 

Because  they  imprint  upon  the  soul  an  indelible  char- 
acter, or  spiritual  mark,  which  consecrates  and  dedicates 
him  who  receives  it  in  a  special  manner  to  the  service  of 
God,  remains  for  ever,  and  will  add  either  to  his  glory 
in  Heaven  or  to  his  misery  in  Hell. 


253    CATECHISM  OF  THE  CATHOLIC  EELIGION 

19.  Whence  have  we  received  those  ceremonies  which, 
in  the  administration  of  the  Sacraments,  are  used  to- 
gether with  the  signs  instituted  by  Christ? 

From  the  Church,  which,  under  the  assistance  of  the 
Holy  Ghost,  has  ordained  them  for  the  increase  of  our 
devotion  and  reverence. 

Application.  Esteem  the  Holy  Sacraments  as  most 
precious  means  of  grace  instituted  by  Christ;  give  fer- 
vent thanks  to  God  for  them,  and  beware  of  profaning 
them  by  imprecations  or  by  unworthily  receiving  them. 

Baptism. 

1.  Which  is  the  first  and  most  necessary  Sacrament? 

The  first  and  most  necessary  Sacrament  is  Baptism. 

2.  Why  is  Baptism  the  first  Sacrament? 

Because  before  Baptism  no  other  Sacrament  can  be 
validly  received. 

3.  Why  is  Baptism  the  most  necessary  Sacrament? 

Because  without  Baptism  no  one  can  be  saved. 

*  Unless  a  man  be  born  again  of  water  and  the  Holy  Ghost, 
he  cannot  enter  into  the  Kingdom  of  God'  (John  iii.  5). 

God  has  not  revealed  to  us  what  becomes  of  those  children 
who  die  without  Baptism.  All  we  know  is  that  they  are  not 
admitted  to  enjoy  the  sight  or  beatific  vision  of  God,  nor  are 
they  punished  like  those  who  have  sinned  of  their  own  free  will. 
However,  it  is  to  be  supposed  Oiat  their  life  hereafter  is  also  to 
them  a  benefit  of  God. 

4.  What  is  Baptism? 

Baptism  is  a  Sacrament  in  which,  by  water  and  the 
word  of  God,  we  are  cleansed  from  all  sin,  and  re-born 
and  sanctified  in  Christ  to  life  everlasting. 

5.  Why  do  you  say  that  we  are  baptized  *  by  water  and 
the  word  of  God '  ? 

Because  Baptism  is  administered  by  pouring  water 
over  the  head  or  over  the  body  of  him  who  is  baptized, 
and,  at  the  same  time^  pronouncing  these  words :  ^  I  bap- 


CATECHISM  OF  THE  CATHOLIC  RELIGION    255 

tize  thee  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.' 

6.  Why  do  you  say  that  *  in  Baptism  we  are  cleansed 
from  all  sin  *  ? 

Because  in  Baptism  original  sin.  and  all  the  sins  com- 
mitted before  Baptism,  are  forgiven. 

7.  Is  also  the  punishment  due  to  sin  remitted? 

Yes;  the  temporal  as  well  as  the  eternal  punishment 
is  remitted  in  Baptism. 

8.  Why  are  we,  even  after  Baptism,  still  subject  to 
some  defects  of  original  sin,  as  death,  concupiscence, 
and  many  tribulations  and  infirmities? 

1.  That  we  ourselves  may  experience  how  punishable 
and  pernicious  sin  is,  and  hate  it  so  much  the  more ;  and 
2.  That  we  may  increase  our  merits  for  Heaven  by  our 
combats  and  sufferings. 

9.  Why  do  you  further  say  that  we  are  *  re-born  and 
sanctified  to  life  everlasting '  ? 

Because  in  Baptism  we  are  not  only  cleansed  from  all 
sin,  but  are  also  transformed  in  a  spiritual  manner,  made 
holy,  children  of  God,  and  heirs  of  Heaven. 

*  He  saved  us  by  the  laver  of  regeneration,  and  renovation  of 
the  Holy  Ghost,  whom  He  hath  poured  forth  upon  us  abundantly 
through  Jesus  Christ  our  Saviour;  that,  being  justified  by  His 
grace,  we  may  be  his  heirs,  according  to  hope,  of  life  everlast- 
ing' (Tit.  iii.  5-7). 

10.  By  what  is  this  spiritual  re-birth  and  sanctification 
effected? 

It  is  effected  by  the  grace  of  sanctification,  which,  to- 
gether with  the  Theological  Virtues  of  Faith,  Hope,  and 
Charity,  the  Holy  Ghost  infuses  into  the  soul  in  Bap- 
tism. 

'  The  charity  of  God  is  poured  forth  in  our  hearts  by  the  Holy 
Ghost,  who  is  given  to  us'  (Eom.  v.  5). 

11.  And  why  do  you  say  that  we  are  re-bom  and  sane-" 
tified  *  in  Christ »  ? 

To  signify  that  all  these  graces  are  given  to  us,  be- 


254    CATECHISM  OF  THE  CATHOLIC  RELIGION 

cause  by  Baptism  we  are  united  with  Christ  and  incor- 
porated into  His  Church. 

*  There  is  now,  therefore,  no  condemnation  to  them  that  are 
in  Christ  Jesus'  (Eom.  viii.  1). 

12.  When  did  Christ  give  the  commandment  to  bap- 
tize? 

Before  His  Ascension,  when  He  said  to  His  Apostles : 
'  Going  therefore,  teach  ye  all  nations ;  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost'  (Matt,  xxviii.  19). 

13.  Who  can  validly  baptize? 

Any  person;  but,  except  in  cases  of  necessity,  only 
priests,  who  have  care  of  souls,  are  allowed  to  baptize. 

14.  Is  the  Baptism  given  by  non-Catholics  also  valid? 

Yes;  it  is  valid,  if  they  strictly  observe  in  it  all  that 
is  necessary  for  Baptism. 

When  heretics  are  converted,  if  it  is  found,  after  diligent 
examination,  either  that  Baptism  had  not  been  conferred  at  all, 
or  else  conferred  improperly,  they  must  be  baptized.  If,  upon 
investigation,  there  remains  a  reasonable  doubt  of  the  validity 
of  their  former  Baptism,  they  must  be  baptized  conditionally. 
If  the  former  Baptism  was  valid  they  are  not  to  be  baptized 
again.  There  are  three  ways,  therefore,  of  receiving  converts 
into  the  Church. 

I.  If  Baptism  is  conferred  absolutely,  neither  abjuration  nor 
absolution  follows,  since  all  the  past  is  wiped  out  by  Baptism. 

II.  If  Baptism  is  repeated  conditionally,  the  following  order 
ia  to  be  observed,  1.  The  Abjuration,  or  Profession  of  Faith. 
2.  Conditional  Baptism.     3.  Sacramental  Confession. 

III.  If  the  former  Baptism  is  held  to  be  valid,  the  Abjura- 
tion or  Profession  of  Faith  alone  is  to  be  made,  followed  by 
Absolution  from  Censures. 

15.  What  sort  of  water  should  be  used  in  Baptism? 

Any  natural  water  will  do  for  the  validity  of  Baptism. 
However,  when  possible,  baptismal  water,  or  water 
blessed  for  that  purpose,  should  be  used. 

16.  What  intention  must  he  have  who  baptizes? 

He  must  have  the  intention  to  baptize  indeed — that 


CATECHISM  OF  THE  CATHOLIC  RELIGION      255 

is,  to  do  what  the  Church  does,  or  what  Christ  has  or- 
dained. 

17.  What  name  should  be  given  to  the  child  in  Bap- 
tism? 

The  name  of  some  saint,  in  whom  the  child  may  have 
an  intercessor  with  God,  and  an  example  for  imitation. 

18.  Why  must  the  person  to  be  baptized  renounce 
Satan,  all  his  works,  and  all  his  pomps,  before  Baptism? 

Because  no  one  can  belong  to  Christ,  unless  he  re- 
nounce not  only  Satan,  but  also  his  works — i.e.,  sin — 
and  his  pomps — i.e.,  the  spirit  and  the  vanities  of  the 
world,  bv  which  Satan  blinds  men  and  entices  them  to 
sin  (Matt.  iv.  8,  9). 

In  Baptism  we  promise  to  believe,  to  avoid  sin,  and  to  lead  a 
new  life  pleasing  to  God.  On  the  other  hand,  God  promises 
us  His  grace  and  eternal  salvation.  These  mutual  promises  are 
called  the  Covenant  of  Baptism. 

19.  Why  does  the  Priest  place  a  white  linen  cloth  upon 
our  head  in  Baptism? 

To  remind  us  that  we  should  preserve  the  innocence 
we  have  received  pure  and  spotless  until  death;  there- 
fore, when  he  puts  it  on  us,  he  says :  ^Eeceive  this  white 
garment,  and  see  thou  carry  it  without  stain  before  the 
judgment-seat  of  our  Lord  Jesus  Christ,  that  thou  may- 
est  have  eternal  life.' 

20.  What  does  the  lighted  candle,  which  is  put  into  the 
child's  hand  after  he  is  baptized,  signify? 

That  a  Christian  ought  to  shine  by  his  faith  and  vir- 
tuous life  before  the  whole  world. 

'So  let  your  light  shine  before  men,  that  thev  may  see  your 
good  works,  and  glorify  your  Father  who  is  in  Heaven'  (Matt. 
V.  16). 

The  other  ceremonies  of  Baptism  are  also  very  ancient,  and 
have  all  a  deep  meaning.  1.  The  person  to  be  baptized  remains 
at  first  without  the  church,  because  only  Baptism  gives  him  en- 
trance into  it.  2.  The  Priest  breathes  three  times  in  his  face, 
to  signify  the  new  and  spiritual  life  he  receives  by  the  grace  of 
the  Holy  Ghost  (Gen.  ii.  7,  and  John  xx.  22).  3.  The  sign  of 
the  Cross  made  upon  his  forehead  and  upon  his  breast  denotes 


256    CATECHISM  OF  THE  CATHOLIC  EELIGION 

that  he  is  becoming  the  property  of  his  Crucified  Eedeemer, 
whose  doctrine  he  is  to  carry  in  his  heart,  and  to  profess  openly. 
4.  The  blessed  salt,  which  is  put  into  his  mouth,  is  an  emblem 
of  Christian  wisdom,  and  of  preservation  from  the  corruption 
of  sin.  5.  By  the  exorcisms,  which  are  repeated  several  times, 
the  power  of  the  devil,  'who  has  the  empire  of  death'  (Heb.  ii. 
14),  is  broken  in  the  name  of  the  Blessed  Trinity,  6,  The  lay- 
ing of  the  Priest 's  hand  upon  the  person  to  be  baptized  signi- 
fies the  protection  of  God ;  and  the  stole  laid  upon  him,  and  his 
being  led  by  it  into  the  Church,  is  a  sign  of  the  ecclesiastical 
power,  in  virtue  of  which  the  Priest  admits  him  into  the  Church. 
7.  The  touching  of  the  child's  ears  and  nostrils  with  spittle,  in 
imitation  of  our  Saviour  (Mark  vii.  33),  signifies  that,  by  the 
grace  of  this  Sacrament,  his  spiritual  senses  are  opened  to  the 
doctrine  of  Christ.  8.  After  having  renounced  the  devil  and  all 
his  works,  and  all  his  pomps,  he  is  anointed  with  holy  oil  on  the 
breast  and  between  the  shoulders,  because,  as  a  champion  of 
Christ,  he  has  now  manfully  to  fight  against  the  devil  and  the 
world.  9.  After  the  Baptism,  the  crown  of  the  head  is  anointed 
with  chrism,  to  intimate  that  he  is  now  a  Christian — i.e.,  an 
anointed  of  God,  etc. 

21.  What  should  Sponsors,  or  Godfathers  and  God- 
mothers, be  particularly  mindful  of? 

Sponsors  should  bear  in  mind  that  they  become,  as 
it  were,  the  spiritual  parents  of  the  infant  that  is  bap- 
tized, and  make  in  his  name  the  profession  of  faith  and 
the  baptismal  vows;  that  therefore — 

1.  They  should  be  good  Catholics  themselves ; 

2.  They  should  take  care  that  the  child  be  instructed 
in  the  Catholic  religion,  and  well  educated,  if  his  natu- 
ral parents  should  neglect  their  duty  in  this  respect,  or 
be  prevented  from  performing  it;  and 

3.  That  they  cannot  marry  their  Godchild;  but  they 
are  not  forbidden  to  marry  each  other. 

22.  How  many  Godfathers  and  Godmothers  does  the 
Church  admit? 

The  Church  generally  admits  but  one  Godfather  for 
a  boy,  and  one  Godmother  for  a  girl;  or,  at  most,  one 
Godfather  and  one  Godmother  for  one  person  to  be  bap- 
tized.   The  others  who  may  be  admitted  besides  are  only 


CATECHISM  OF   THE   CATHOLIC  RELIGION    257 

to  be  considered  as  witnesses  of  his  Baptism,  and,  conse- 
quently, contract  no  spiritual  relationship. 

23.  Can  the  Baptism  of  water  never  be  supplied? 

When  it  is  impossible  to  have  it,  it  may  be  supplied  by 
the  Baptism  of  desire  or  by  the  Baptism  of  blood. 

24.  What  is  the  Baptism  of  desire? 

An  earnest  wish  and  a  determined  will  to  receive  Bap- 
tism, or  to  do  all  that  God  has  ordained  for  our  salva- 
tion, accompanied  with  a  perfect  contrition,  or  a  pure 
love  of  God. 

'Every  one  that  loveth  is  born  of  God,  and  knoweth  God' 
(1  John  iv.  7). 

25.  What  is  the  Baptism  of  blood? 

Martvrdom  for  the  sake  of  Christ. 
'He  that  shall  lose  his  life  for  me  shall  find  it'  (Matt.  x.  39). 

Application.  jNTever  forget  what  you  owe  to  God  for 
the  inestimable  grace  of  Baptism ;  and  often,  if  possible 
every  Sunday,  renew  your  Baptismal  Yows. 

COXFIRMATIOX. 

1.  What  is  Confirmation? 

Confirmation  is  a  Sacrament  in  which,  through  the 
Bishop's  laying  on  of  hands,  unction,  and  prayer,  those 
already  baptized  are  strengthened  by  the  Holy  Ghost,  in 
order  that  they  may  steadfastly  profess  their  faith,  and 
faithfully  live  up  to  it. 

2.  Who  teaches  us  that  the  Sacrament  of  Confirmation 
was  instituted  by  Christ? 

The  infallible  Catholic  Church,  in  accordance  with 
the  Holy  Scripture,^  with  the  doctrine  of  the  holy 
Fathers,-  and  with  the  practice  of  the  most  ancient 
times.^ 

The  Holy  Scripture  reckons  the  doctrine  of  Confirmation, 
as  well  as  that  of  Baptism  and  Penance,  amongst  the  funda- 
mental truths  of  Christianity  (Hebr.  vi.  1,  2).  It  testifies  that 
Christ  promised  the  Holy  Ghost  to  the  faithful,  and  that  the 
Apostles  imparted   Him  by  prayer  and  imposition   of  hands. 


258    CATECHISM  OF  THE  CATHOLIC  RELIGION 

'When  the  Apostles,  who  were  in  Jerusalem,  had  heard  that 
Samaria  had  received  the  word  of  God,  they  sent  unto  them 
Peter  and  John.  Who,  when  they  were  come,  prayed  for  them, 
that  they  might  receive  the  Holy  Ghost;  for  He  was  not  as  yet 
come  upon  any  of  them,  but  they  were  only  baptized  in  the 
name  of  the  Lord  Jesus;  then  they  laid  their  hands  upon  them, 
and  they  received  the  Holy  Ghost'  (Acts  viii.  14-17).  'They 
[the  disciples  of  Ephesus]  were  baptized  in  the  name  of  the 
Lord  Jesus ;  and  when  Paul  had  imposed  his  hands  on  them,  the 
Holy  Ghost  came  upon  them,  and  they  spoke  with  tongues  and 
prophesied'  (Acts  xix.  5,  6).  ^  The  holy  Fathers  designate  this 
Sacrament  by  various  names;  as  Confirmation  (i.e.,  strengthen- 
ing). Imposition  of  hands,  Sealing,  Unction,  Chrism,  Mystery 
of  the  Holy  Ghost.  'The  Sacrament  of  Chrism,'  says  St.  Augus- 
tine, *is  just  as  holy  as  Baptism.'  ^History  attests  that  even 
in  the  earliest  days  of  the  Church  the  Bishops  travelled  about  to 
lay  their  hands  on  those  that  were  baptized,  and  to  call  down 
the  Holy  Ghost  upon  them. 

3.  What  are  the  effects  of  Confirmation? 

1.  Confirmation  increases  sanctilying  grace  in  us;  2. 
It  gives  US  the  Holy  Ghost,  to  enable  lis  to  fight  against 
evil  and  to  grow  in  virtue;  and  3.  It  imprints  on  us,  as 
soldiers  of  Christ,  a  spiritual  mark  which  can  never  be 
effaced. 

'He  that  confirmeth  us  with  you  in  Christ,  and  that  hath 
anointed  us,  is  God:  who  also  hath  sealed  us,  and  given  the 
pledge  of  the  Spirit  in  our  hearts'    (2  Cor.  i.  21,  22). 

4.  Who  has  power  to  confirm? 

The  Bishops,  as  Successors  of  the  Apostles,  have  power 
to  confirm ;  in  urgent  cases,  however,  the  Pope  can  dele- 
gate this  power  also  to  a  Priest  who  is  not  a  Bishop. 

5.  How  does  the  Bishop  give  Confirmation? 

He  extends  his  hands  over  all  those  who  are  to  be 
confirmed,  and  prays  for  them  all  in  general,  that  the 
Holy  Ghost  may  come  down  upon  them ;  then  he  lays  his 
hand  upon  each  one  in  particular,  and  anoints  him  with 
holy  chrism;  and  he  concludes  by  giving  to  all  in  com- 
mon the  Episcopal  Benediction. 

6.  How  does  the  Bishop  anoint  those  to  be  confirmed? 

He  makes  the  sign  of  the  Cross  with  holy  chrism  upon 


CATECHISM   OF   THE   CATHOLIC  RELIGION     259 

the  forehead  of  each  one,  saying  at  the  same  time :  ^  X.,  I 
sign  thee  with  the  sign  of  the  Cross,  and  I  confirm  thee 
with  the  chrism  of  salvation,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  tlie  Holy  Ghost/ 

7.  Of  what  does  the  chrism,  blessed  by  the  Bishop, 
consist? 

Of  oil  of  olives  and  balsam. 

8.  What  does  the  oil  signify? 

The  oil  signifies  the  inward  strength  which  we  re- 
ceive for  the  combat  against  the  enemies  of  our  salva- 
tion. 

9.  Why  is  fragrant  balsam  mixed  with  the  oil? 

To  signify  that  he  who  is  confirmed  receives  the  grace 
to  preserve  himself  from  the  corruption  of  the  world, 
and  to  send  forth  by  a  pious  life  the  sweet  odor  of  virtue. 

10.  Why  does  the  Bishop  make  the  sign  of  the  Cross 
on  the  forehead  of  him  whom  he  confirms? 

To  intimate  that  a  Christian  never  must  be  ashamed 
of  the  Cross,  but  boldly  profess  his  faith  in  Jesus  cru- 
cified. 

*  I  am  not  ashamed  of  the  Gospel ;  for  it  is  the  power  of  God 
unto  salvation  to  every  one  that  believeth^   (Eom.  i.  16). 

11.  Why  does  the  Bishop,  after  he  has  anointed  him, 
give  him  a  sUght  blow  on  the  cheek? 

To  remind  him  that,  being  now  strengthened,  he 
ought  to  be  prepared  to  sufTer  patiently  any  kind  of  hu- 
miliation for  the  name  of  Jesus. 

12.  Is  Confirmation  necessary  to  salvation? 

Confirmation  is  not  absolutely  necessary  to  salvation; 
yet  it  would  be  a  sin  not  to  receive  it  through  neglect  or 
indifference. 

Whatever  has  been  instituted  by  God  for  the  sanctification 
of  all  must  also  ardently  be  desired,  and  thankfully  accepted, 
by  all. 

13.  Who  is  capable  of  receiving  Confirmation? 
Every  one  who  is  baptized. 


260    CATECHISM  OF  THE   CATHOLIC  EELIGION 

14.  How  is  a  person  to  prepare  himself  for  receiving 
the  Sacrament  of  Confirmation? 

1.  He  must  cleanse  his  conscience  at  least  from  all 
grievous  sins ;  2.  He  must  get  himself  well  instructed  in 
the  fundamental  truths  of  our  faith,  particularly  in 
those  which  regard  this  Sacrament;  and  3.  He  must 
heartily  desire  the  grace  of  the  Holy  Ghost,  and,  for  that 
purpose,  he  must  fervently  pray,  and  perform  good 
works. 

15.  How  are  we  to  receive  Confirmation? 

We  must,  1.  Earnestly  ask  for  the  Gifts  of  the  Holy 
Ghost;  2.  Promise  God  that  we  will  live,  and  die,  as  good 
Christians;  and  3.  Not  leave  the  church  before  the 
Bishop  has  given  his  benediction. 

16.  What  should  we  do  after  Confirmation? 

We  should,  1.  Give  humble  thanks  to  God;  2.  Spend 
that  day  especially  in  devotion ;  and  3.  Preserve  and  in- 
crease the  grace  of  the  Holy  Ghost  by  perseverance  in 
our  struggle  against  the  enemies  of  salvation,  and  by  an 
ardent  zeal  in  all  that  is  good. 

17.  Why  are  Sponsors,  or  Godfathers  and  Godmothers, 
required  also  in  Confirmation? 

That  they  may  present  to  the  Bishop  those  who  are  to 
be  confirmed,  and  afterwards  advise  and  help  them  in 
their  spiritual  combat  for  which  they  are  consecrated  in 
this  Sacrament. 

The  Sponsor  enters  into  this  engagement  by  laying  his  hand 
on  the  right  shoulder  of  the  person  to  be  confirmed.  Thus  he 
becomes  his  spiritual  Parent  and  Guardian,  and  has  to  preserve 
him  from  losing  the  grace  of  Confirmation;  and  there  arises 
from  it  the  same  spiritual  relationship,  but  not  the  same  impedi- 
ment of  marriage,  as  in  Baptism. 

18.  What  qualities  does  the  Church  require  in  the 
Godfathers  and  Godmothers  of  those  who  are  confirmed? 

They  must  be  Catholics,  must  have  been  confirmed,  be 
blameless  in  their  conduct,  and  of  such  age  that  they  are 
able  to  fulfil  their  duties  as  Sponsors.    Parents  cannot 


CATECHISM  OF   THE   CATHOLIC  RELIGION    261 

he  the  Sponsors  of  their  children;  and  the  Sponsor  in 
Confirmation  is  to  be  different  from  the  Sponsor  in 
Baptism. 

Application.  Pray  frequently  and  earnestly  that  the 
Gifts  of  the  Holy  Ghost  may  be  strengthened  in  you. 
Perform  without  fear  all  the  duties  of  a  Catholic  Chris- 
tian. Should  you  have  to  suifer  ignominy  and  persecu- 
tion on  account  of  your  faith,  consider  it  an  honor,  and 
rejoice  in  it  after  the  example  of  the  Apostles  (Acts  v. 
41). 

The  Holt  Eucharist. 

§  1.  The  Beal  Presence  of  Christ  in  the  Blessed 
Sacrament. 

1.  What  is  the  Holy  Eucharist? 

It  is  the  true  Body  and  the  true  Blood  of  our  Lord 
Jesus  Christ,  who  is  really  and  substantially  present 
under  the  appearances  of  bread  and  wine  for  the  nour- 
ishment of  our  souls. 

It  is  called  'Eucharist'  from  the  Greek  word  ' Eucliaristia,* 
which  means  'Good  Grace,'  because  it  contains  Christ  our  Lord, 
the  true  grace,  and  the  source  of  all  heavenly  gifts;  or  '  Thanks- 
giving,' because,  when  we  offer  this  most  spotless  Victim,  we 
render  to  God  a  homage  of  infinite  value,  in  return  for  all  the 
benefits  which  we  have  received  from  His  bounty,  particularly 
for  the  inestimable  treasure  of  grace  bestowed  on  us  in  this 
Sacrament.  It  is  also  called  the  Blessed  or  Most  Holy  Sacra- 
ment, because  it  contains  Jesus  Christ  Himself,  the  Author  of 
all  the  Sacraments,  and  of  all  sanctity.  The  Sacrament  of  the 
Altar,  because  it  is  on  the  Altar  it  is  offered  and  reserved.  The 
Eoly  Host,  because  it  contains  Jesus  Christ,  the  true  Host  or 
Victim,  immolated  for  us.  The  Viaticum  {i.e..  Provision  for  a 
journey),  as  well  because  it  is  the  spiritual  food  by  which  we 
are  supported  during  our  mortal  pilgrimage,  as  also,  because  it 
prepares  for  us  a  passage  to  eternal  happiness  and  everlasting 
glory   (Catech.  of  the  Counc.  of  Trent). 

2.  Is  there  in  the  Holy  Eucharist  all  that  is  requisite 
for  constituting  a  Sacrament? 


262    CATECHISM  OF  THE  CATHOLIC  RELIGION 

Yes;  there  are,  1.  The  visible  sign,  i.e.,  the  appear- 
ances of  bread  and  wine;  2.  The  invisible  grace,  i.e., 
Jesus  Christ  Himself,  the  Author  and  Dispenser  of  all 
graces;  and  3.  The  institution  by  our  Lord  Jesus  Christ. 

3.  "When  did  Jesus  Christ  institute  this  Sacrament? 

He  instituted  it  at  the  Last  Supper,  the  evening  be- 
fore His  bitter  Passion. 

4.  How  did  He  institute  it? 

Jesus  took  bread,  blessed  it,  and  broke  and  gave  it  to 
His  Disciples,  saying,  'Take  ye,  and  eat:  this  is  my 
Body.'  After  that,  in  like  manner.  He  took  the  chalice 
with  wine  in  it,  blessed  and  gave  it  to  His  Disciples, 
saying,  'Drink  ye  all  of  this:  this  is  my  Blood.  Do  this 
for  a  commemoration  of  me  "*  {Short  Hist,  of  Revealed 
Bel,  24). 

5.  What  became  of  the  bread  and  wine,  when  Jesus 
pronounced  these  words  over  them:  *  This  is  my  Body, 
this  is  my  Blood  '  ? 

The  bread  was,  in  an  invisible  manner,  changed  into 
the  true  Body,  and  the  wine  into  the  true  Blood,  of 
Jesus  Christ. 

6.  After  these  words  of  Christ,  what  did  still  remain  of 
bread  and  wine? 

Nothing  but  their  species  or  appearances. 

7.  What  is  understood  by  the  appearances  of  bread  and 
wine? 

All  that  which  the  senses  perceive  of  bread  and  wine ; 
as  form,  color,  taste,  smell,  etc. 

8.  How  do  we  know  that  with  these  words,  *  This  is 
my  Body,  this  is  my  Blood,*  Christ  gave  His  true  Body 
and  His  true  Blood  to  the  Apostles? 

We  know  it— 

1.  Because  Christ  had  long  before  promised  to  His 
disciples  that  He  would  give  them  His  real  Flesh  to  eat 


UATECHISM  OF   THE   CATHOLIC  RELIGION    263 

and. His  real  Blood  to  drink,  ^  and  because,  at  the  Last 
Supper,  He  expressly  declared  tliat  that  which  He  then 
gave  them  as  food  and  drink  was  really  His  Body  and 
His  Blood ;  ^  and 

2.  Because  the  Apostles  and  the  Catholic  Church  have 
at  all  times  believed  and  taught  so.  ^ 

^ '  The  bread  that  I  will  give  is  my  flesh  for  the  life  of  the 
"world.  The  Jews  therefore  strove  among  themselves,  saying: 
How  can  this  Man  give  us  His  flesh  to  eat  ?  Then  Jesus  said  to 
them:  Amen,  amen,  I  say  unto  you:  Except  you  eat  the  flesh 
of  the  Son  of  man,  and  drink  His  blood,  you  shall  not  have  life 
in  you.  For  my  flesh  is  meat  indeed,  and  my  blood  is  drink 
indeed'   (John  vi.  52,  etc.), 

'  Christ  foresaw  that  the  Church  would  understand  His  most 
clear  and  distinct  words  in  their  proper  and  literal  meaning. 
Had  He  wished  to  be  understood  in  a  different  manner,  He 
M-ould  also  have  spoken  differently,  that  He  might  not  in  such 
most  important  matter  give  occasion  to  misunderstanding  and 
error. 

'The  teaching  of  the  Apostles,  especially  of  St.  Paul,  is  evi- 
dent from  1  Cor,  x.  16,  and  xi.  23-29;  the  teaching  of  the 
whole  Church,  from  her  pra.yers  and  rites  relating  to  the  Divine 
Service ;  from  the  decrees  of  her  Councils ;  from  the  numerous 
testimonies  of  the  holy  Fathers  and  ecclesiastical  writers.  For 
instance,  St.  Justin  Martyr  says:  'As  Jesus  Christ  took  flesh 
and  blood,  so  also  is  the  food  consecrated  by  His  words  flesh 
and  blood  of  the  incarnate  Jesus. '  St.  Cyril,  Bishop  of  Jerusa- 
lem, gives  this  evidence:  *  As  Christ  Himself  declared  and  said, 
"This  is  my  Body,"  who  would  dare  to  doubt  it?  As  He 
openly  protested,  saying,  ''This  is  my  Blood,"  who  would  hesi- 
tate, and  think  that  it  is  not  His  Blood?  Once  He  changed 
water  into  wine;  and  should  we  question  whether  He  could 
change  wine  into  blood?'  No  less  plain  and  precise  are  the  tes- 
timonies of  St.  John  Chrysostora,  St.  Ambrose,  St.  Augustine, 
and  of  many  other  Fathers,  even  of  the  first  centuries.  We 
have  also  a  strong  proof  of  the  antiquity  of  the  Catholic  doc- 
trine in  this,  that  the  Schismatic  Greek  Church,  and  the  other 
older  Oriental  Churches,  believe  and  teach  precisely  the  same. 

9.  Did  Christ  give  also  to  His  Apostles  pov^rer  to  change 
bread  and  wine  into  His  Sacred  Flesh  and  Blood? 

Yes ;  He  gave  them  that  power  with  these  words :  '  Do 
this  for  a  commemoration  of  me'  (Luke  xxii.  19). 


264    CATECHISM  OF  THE  CATHOLIC  EELIGION 

10.  To  whom  did  this  power  pass  from  the  Apostles? 

It  passed  from  the  Apostles  to  the  Bishops  and 
Priests. 

11.  When  do  the  Bishops  and  Priests  exercise  this 
power? 

At  Mass,  when  they  pronounce  over  the  bread  and 
wine  these  words :  '  This  is  my  Body,  this  is  my  Blood/ 

12.  Is  there,  then,  after  the  consecration  any  longer 
bread  and  wine  on  the  altar? 

No ;  there  is  then  on  the  altar  the  true  Body  and  the 
true  Blood  of  Jesus  Christ  under  the  appearances  of 
bread  and  wine. 

This  change  is  properly  called  *  Trmisubstantiation/  which 
means  a  real  conversion  of  the  whole  substance  of  the  bread  into 
the  substance  of  the  Body  of  Christ  our  Lord,  and  of  the  sub- 
stance of  the  wine  into  tlie  substance  of  His  Blood  (Counc.  of 
Trent,  Sess.  13,  Ch.  4,  and  Can.  2). 

13.  How  long  does  Christ  remain  present  with  His 
Sacred  Flesh  and  Blood? 

As  long  as  the  appearances  of  bread  and  of  wine  con- 
tinue to  exist. 

14.  Is  the  Body  of  Christ  alone  present  under  the 
appearance  of  bread,  and  the  Blood  of  Christ,  alone, 
present  under  the  appearance  of  wine? 

No;  under  each  appearance -Christ  is  present  entire 
and  undivided^  as  He  is  entire  and  undivided  in  Heaven. 

15.  When  the  Priest  breaks  or  divides  the  Sacred  Host, 
does  he  also  break  the  Body  of  Christ? 

No ;  he  breaks  or  divides  the  appearances  only :  the 
Body  of  Christ  itself  is  present  in  each  part  entire  and 
living,  in  a  real  though  mysterious  manner. 

16.  What  does  the  Real  Presence  of  Jesus  Christ  in 
the  Holy  Eucharist  require  us  to  do? 

To  visit  Him  frequently,  and  to  adore  Him  with  the 
most  profound  humility  and  awe,  and  with  the  most 
ardent  love  and  gratitude. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    265 

'Let  all  the  Angels  of  God  adore  Him'  (Hebr.  i.  6).  In  or- 
der to  show  due  honor  to  the  Blessed  Sacrament,  the  Church 
exposes  it  for  public  adoration,  gives  Benediction  with  it,  car- 
ries it  reverently  about  in  solemn  procession,  has  established 
Feasts  and  Confraternities  (of  the  Most  Holy  Sacrament,  of 
the  Sacred  Heart  of  Jesus,  and  others).  As  an  emblem  of 
adoration  and  love,  a  lamp  is  kept  burning  day  and  night  be- 
fore the  altar  where  the  Blessed  Sacrament  is  reserved  in  the 
tabernacle. 

17.  Is  Christ  present  in  the  Holy  Eucharist  only  that 
He  may  be  also  as  man  with  us? 

He  is  also  present  for  two  other  reasons : 

1.  That  He  may  offer  Himself  for  us  in  the  Holy 
Sacrifice  of  the  Mass;  and 

2.  That  in  Holy  Communion  He  may  give  Himself 
to  us  for  the  nourishment  of  our  souls. 

Application.  Eejoice  that  our  Lord  and  Saviour  is 
pleased  to  remain  in  the  Blessed  Sacrament  amongst  us 
to  the  end  of  the  world.  Thank  Him  for  this  exceed- 
ingly great  favor;  love  Him,  and  visit  Him  often  and 
with  devotion.  Pour  out  all  your  sufferings  before  this 
amiable  Comforter,  and  have  full  confidence  in  His 
help ;  for  He  Himself  invites  you,  saying :  ^  Come  to  me, 
all  you  that  labor,  and  are  burdened,  and  I  will  refresh 
you'  (Matt.  xi.  28). 

§  2.  On  the  Holy  Sacrifice  of  the  Mass. 

18.  What  is  a  Sacrifice? 

A  Sacrifice  is  that  first  and  highest  act  of  Eeligion,  in 
which  a  duly  authorized  person  olfers  to  God  some  sen- 
sible thing  which  is  visibly  immolated  either  physically 
or  mystically,  in  token  and  acknowledgment  of  God's 
supreme  dominion  over  all  things  and  of  our  total  de- 
pendence on  Him. 

He  who  sacrifices  is  styled  a  priest;  the  sensible  thing  which 
is  sacrificed  is  called  the  victim;  the  place  where  it  is  sacrificed 
is  the  altar.  These  four — priest,  victim,  altar,  and  sacrifice — 
are  inseparable.     Each  one  of  them  calls  for  the  others. 


266    CATECHISM  OF  THE  CATHOLIC  EELIGION 

19.  Have  there  been  Sacrifices  at  all  times? 

Yes,  there  have  been  Sacrifices  from  the  beginning  of 
the  world,  and  under  the  Old  Law  they  were  strictly 
commanded  by  God  Himself. 

20.  Why  were  the  Sacrifices  of  the  Old  Law  abolished? 

Because  they  were  only  figures  of  the  unspotted  Sac- 
rifice of  the  New  Law,  and  were,  therefore,  not  to  last 
longer  than  the  Old  Law  itself. 

'For  the  law  having  a  shadow  of  the  good  things  to  come, 
not  the  very  image  of  the  things,  by  the  self -same  sacrifices, 
which  they  offer  continually  every  year,  can  never  make  the 
comers  thereunto  perfect;  for  it  is  impossible  that  with  the 
blood  of  oxen  and  goats  sin  should  be  taken  away.  Wherefore 
when  He  [Christ]  cometh  into  the  world  He  saith:  Sacrifice 
and  ohlation  Thou  [0  God'l  wouldst  not ;  hut  a  body  Thou  hast 
fitted  to  me.  Then  said  I :  Behold,  I  come:  in  the  head  of  the 
hook  it  is  written  of  me,  that  I  should  do  Thy  will,  0  God.  .  .  . 
He  taketh  away  the  first,  that  He  may  establish  that  which 
followeth'  (Hebr.  x.  1-9). 

21.  What  is  the  Sacrifice  of  the  New  Law? 

The  Sacrifice  of  the  New  Law  is  the  Son  of  God  Him- 
self, Jesus  Christ,  who,  by  His  death  on  the  Cross,  of- 
fered Himself  to  His  Heavenly  Father  for  us  (Hebr. 
ix.  14). 

22.  Was  all  Sacrifice  to  cease  with  the  death  of  Christ? 

No ;  there  was  to  be  in  the  New  Law  of  Grace  a  Per- 
petual Sacrifice,  in  order  to  represent  continually  that 
which  was  once  accomplished  on  the  Cross,  and  to  apply 
the  fruits  of  it  to  our  souls. 

23.  Was  such  a  Sacrifice  promised  to  us  by  God? 
Yes,  even  in  the  Old  Law  it  was  prefigured  by  the 

Sacrifice   of   Melchisedech,^    and   was   foretold   by   the 
Prophet  Malachias.^ 

*As  Melchisedech  offered  bread  and  wine  (Gen,  xiv.  18),  so 
also  Christ  offers  Himself  under  the  species  of  bread  and  wine 
unto  the  end  of  the  world.  Therefore  it  is  said  in  Ps.  cix. : 
*The  Lord  hath  sworn,  and  Be  ivill  not  repent:  Thou  art  a 
Priest  for  ever  according  to  the  order  of  Melchisedech.*  ^'I 
have  no  pleasure  in  you  [Jews],  saith  the  Lord  of  Hosts,  and  J 


CATECHISM  OF  THE  CATHOLIC  RELIGION    267 

will  not  receive  a  gift  of  your  hand;  for  from  the  rising  of  the 
sun  even  to  the  going  down,  my  name  is  great  among  the  Gen- 
tiles, and  in  every  place  there  is  sacrifice,  and  there  is  offered 
to  my  name  a  clean  oblation'  (Mai.  i.  10,  11), 

24.  Which  is  this  perpetual  Sacrifice,  foretold  by  Mala- 
ehias? 

It  is  the  Sacrifice  of  the  Mass. 

25.  By  whom  was  the  Sacrifice  of  the  Mass  instituted? 

It  was  instituted  by  Jesus  Christ,  when  at  the  Last 
Supper  He  offered  Himself  up  under  the  appearances  of 
bread  and  wine  to  His  Heavenly  Father,  and  com- 
manded His  Apostles  thenceforth  to  celebrate  this  His 
Sacrifice. 

26.  What,  then,  is  the  Mass? 

The  Mass  is  the  perpetual  Sacrifice  of  the  Xew  Law. 
in  which  Christ  our  Lord  offers  Himself^  by  the  hands 
of  the  Priest^  in  an  unbloody  manner,  under  the  ap- 
pearances of  bread  and  wine,  to  His  Heavenly  Father, 
as  He  once  offered  Himself  on  the  Cross  in  a  bloody 
manner. 

27.  What  is  the  difference  between  the  Sacrifice  of  the 
Mass  and  the  Sacrifice  of  the  Cross? 

The  Sacrifice  of  the  Mass  is  essentially  the  same  Sac- 
rifice as  that  of  the  Cross;  the  only  difference  is  in  the 
manner  of  offering. 

28.  Why  is  the  Sacrifice  of  the  Mass  the  same  Sacri- 
fice as  that  of  the  Cross? 

Because  in  both  it  is  the  same  High-Priest  who  offers, 
and  the  same  Victim  who  is  offered — namely,  Jesus 
Christ  our  Lord;  and  because  in  the  Sacrifice  of  the 
Mass  the  oblation  which  Christ  made  of  Himself  on  the 
Cross,  for  us,  to  the  Father,  is  commemorated  and  con- 
tinued. 

The  Priest  is  only  the  minister  and  visible  representative  of 
Christ ;  therefore  he  does  not  speak  in  his  own  name,  but  in 
the  name  of  Christ;  'This  is  my  Body,  .  .  .  this  is  my  Blood.' 


268    CATECHISM  OF   THE   CATHOLIC  EELIGION 

29.  How  is  the  manner  of  offering  different  in  both? 

On  the  Cross  Christ  offered  Himself  in  a  bloody  man- 
ner; but  in  the  Mass  He  offers  Himself  in  an  unbloody 
manner,  whilst  He  renews  the  Sacrifice  accomplished  on 
the  Cross,  without  suffering  or  dying  any  more. 

30.  If  Christ  dies  no  more,  how,  then,  can  the  Sacrifice 
which  He  consummated  on  the  Cross  be  renewed  in  the 
Mass? 

It  is  renewed,  because  in  the  Mass  Christ  offers  Him- 
self really  and  truly  under  the  emblems  of  the  bloody 
death  which  He  suffered  on  the  Cross — that  is,  under 
the  separated  appearances  of  bread  and  wine. 

By  virtue  of  the  words  whicli  the  Priest  pronounces,  the- 
Body  of  Christ  becomes  present  under  the  appearance  of  bread, 
and  His  Blood  under  the  appearance  of  wine ;  and  both  these 
appearances  being  visibly  separated  from  each  other,  the  sep- 
aration of  the  Blood  from  the  Body,  consequently  the  bloody 
death  on  the  Cross  is  represented  in  an  unbloody,  mystical 
manner.  This  unbloody  renewal  is,  however,  not  made  in 
order  that  we  may  be  redeemed  anew,  for  the  Sacrifice  of  the 
Cross  was  sufficient  for  the  redemption  of  the  whole  world ;  but 
that  we  may  have  a  standing  memorial,  and  a  lively,  though 
unbloody,  representation  of  the  bloody  Sacrifice  of  the  Cross, 
by  which  God  is  perfectly  honored,  and  the  abundant  fruits  of 
the  Redemption  are  applied  to  our  souls. 

31.  How  do  we  prove  that,  from  the  time  of  the  Apos- 
tles, the  Mass  has  always  been  celebrated? 

We  prove  this,  1.  By  the  words  of  St.  Paul,  which 
clearly  show  that  as  early  as  in  the  times  of  the  Apostles 
the  Christians  had  an  altar  of  their  own ;  ^  for  where  an 
altar  is,  there  must  also  be  a  Sacrifice;  and  2.  By  the 
undeniable  testimonies  of  the  holy  Fathers,  the  decrees 
of  the  Councils,  the  most  ancient  prayers  of  the  Mass, 
and  by  many  other  memorials  of  the  Eastern  and  West- 
ern Churches. 

^'We  [Christians]  have  an  altar,  w^hereof  they  have  no 
power  to  eat  who  serve  the  tabernacle,' t.e.,  the  Jews  (Hebr.  xiii. 
10  J  comp.  1  Cor.  x.  18-21). 


CATECHISM  OF  THE  CATHOLIC  EELIGION    269 

32.  To  whom  do  we  offer  the  Sacrifice  of  the  Mass? 

We  offer  it  to  God  alone;  however,  we  also  celebrate 
the  memory  of  the  Saints  in  it. 

33.  How  do  we  celebrate  the  memory  of  the  Saints  in 
the  Mass? 

1.  By  rendering  thanks  to  God  for  all  the  graces  be- 
stowed ni3on  them  in  this  life,  and  for  the  glory  they 
now  enjoy  in  Heaven;  and  2,  By  imploring  their  inter- 
cession for  lis. 

34.  What  are  the  ends  for  which  we  offer  the  Mass  to 
God? 

We  offer  it  to  God, 

1.  As  a  Sacrifice  of  Praise  for  His  honor  and  glory; 

2.  As  a  Sacrifice  of  Thanhsgiving  for  all  the  graces 
and  benefits  received  from  him  ; 

3.  As  a  Sacrifice  of  Propitiation  for  the  many  of- 
fences given  to  Him ;  and 

4.  As  a  Sacrifice  of  Petition,,  in  order  to  obtain  His 
assistance  in  all  our  necessities  of  soul  and  body. 

35.  What  effects  has  the  Mass  as  a  Sacrifice  of  Pro- 
pitiation? 

By  it  we  obtain  from  the  Divine  Mercy, 

1.  Graces  of  contrition  and  repentance  for  the  for- 
giveness of  sins;  and 

2.  Remission  of  temporal  punishment  deserved  for 
sins. 

36.  To  whom  are  the  fruits  of  the  Mass  applied? 
The  general  fruits  are  applied  to  the  whole  Church, 

both  the  living  and  the  dead; 

The  special  fruits  are  applied,  1.  Chiefly  to  the  Priest 
who  celebrates  the  Mass;  2.  Xext.  to  those  for  whom  in 
particular  he  offers  it  up ;  and  3.  To  all  those  who  assist 
at  it  with  devotion. 

37.  Which  are  the  principal  parts  of  the  Mass? 

The  principal  parts  of  the  Mass  are,  1.  The  Offertory; 
2.  The  Consecration;  and  3.  The  Communion. 


270    CATECHISM  OF  THE   CATHOLIC  RELIGION 

38.  What  do  you  think  of  the  ceremonies  which  the 
Church  has  added  to  the  Sacrifice  of  the  Mass? 

The  ceremonies  of  the  Mass  have  all  been  handed 
down  to  lis  from  the  most  ancient  times,  many  from  the 
times  of  the  Apostles  themselves,  and  their  sublime  and 
mysterious  signification  is  intended  to  fill  our  hearts 
with  devotion  and  reve-^ence. 

1.  The  Priest  first  prays  with  heartfelt  sorrow,  and  pro- 
foundly bowing,  at  the  foot  of  the  altar;  then  having  ascended 
the  steps,  he  kisses  it  reverently,  reads  the  Introit,  and  prays 
again  in  the  spirit  of  humility  to  God,  by  reciting  alternately 
with  the  server  the  'Kyrie  eleison'  (Lord,  have  mercy  on  us). 
2.  He  intones  joyfully  the  Hymn  of  the  Angels  (Gloria),  and 
turns  then  towards  the  people,  to  wish  them  the  Divine  Bless- 
ing. 3.  He  prays  f,t  the  side  of  the  altar,  in  the  name  of  all 
who  are  present,  to  God  for  the  necessities  of  all.  After  that, 
he  reads  two  portions  of  the  Holy  Scripture,  the  Epistle  and  the 
Gospel,  the  latter,  however,  at  the  other  side  of  the  altar,  to 
intimate  that  the  Evangelical  doctrine,  rejected  by  the  Jews, 
passed  over  to  the  Heathens.  4.  The  Gospel  is  followed,  on 
certain  days,  by  the  Nicene  Creed.  This  is  the  preparation  for 
the  Sacrifice.  It  was  anciently  called  the  Mass  of  the  Catechu- 
mens— i.e.,  of  those  who  were  still  in  the  first  rudiments  of 
Christianity,  because  they  were  permitted  to  assist  at  it  thus 
far  before  they  were  baptized.  Next  begins,  5.  The  Sacrifice 
itself  by  the  Offertory:  the  Priest,  united  with  the  people,  of- 
fers bread  and  wine,  and  then  washes  his  hands,  to  show  the 
purity  of  heart  with  which  we  should  assist  at  the  Holy  Sacri- 
fice. 6.  He  invites  all  to  fei*vent  prayer,  and,  praising  God,  he 
joins  with  the  Choirs  of  Angels,  saying:  'Holy,  holy,  holy,'  etc. 
7.  Next  follow  prayers,  said  in  a  low  voice,  for  the  Church,  her 
Eulers,  and  all  the  faithful,  under  the  invocation  of  the  Blessed 
Virgin  and  all  the  Saints.  8.  Then  he  pronounces  the  mysteri- 
ous words  of  Consecration.,  adores,  making  a  genuflection,  and 
elevates  the  Sacred  Body  and  the  Sacred  Blood  above  his  head. 
At  the  ringing  of  the  bell  the  people  adore  on  their  knees,  and 
strike  their  breasts  in  token  of  repentance  for  their  sins.  9. 
The  Priest  begs  of  God  graciously  to  accept  the  Sacrifice,  to 
have  mercy  on  all  mankind,  also  on  the  souls  in  Purgatory,  and 
con'^.ludes  with  the  Lord  's  Prayer,  which  contains  the  substance 
of  all  petitions.  10.  After  a  preparatory  prayer,  during  which, 
at  Solemn  Masses,  the  Kiss  of  Peace  is  given,  follows  the  Holy 
Communion,  of  which  all  those  who  are  present  should  partake, 
at  least  spiritually.     11.  The  Communion  being  over,  the  whole 


CATECHISM  OF   THE   CATHOLIC  KELIGION     271 

concludes  with  a  prayer  of  thanksgiving,  the  blessing  of  the 
people,  and  the  reading  of  the  Gospel  of  St.  John. 

39.  Why  is  the  Mass  said  in  Latin? 

1.  Because  this  language  comes  from  Rome,  whence 
we  received  our  faith;  2.  Because,  being  a  dead  lan- 
guage, it  does  not  change  in  the  course  of  time  like  liv- 
ing languages;  and  3.  Because  thereby  the  Unity  and 
Uniformity  of  the  Churcli,  even  in  her  public  service,  is 
represented  and  preserved. 

Out  of  respect  for  very  ancient  usage,  the  Holy  See  permits 
the  Greeks  and  some  other  bodies  of  Eastern  Christians  to  re- 
tain their  own  languages  in  the  celebration  of  Mass  and  other 
rites. 

40.  Why  has  the  Church  assigned  particular  vestments 
for  the  Priest  whilst  oflaciating  at  the  altar? 

That  we  may  remember  that  the  Priest  does  not  act  at 
the  altar  in  his  own  person,  but  as  the  representative  of 
Jesus,  and  that  he  celebrates  a  most  holy  Divine  Mystery. 

In  the  Old  Testament  God  Himself  minutely  appointed  the 
vestments  for  the  Priests,  and  said :  *  Aaron  and  his  sons  shall 
use  them  when  they  approach  to  the  altar  to  minister  in  the 
Sanctuary,  lest  being  guilty  of  iniquity  they  die'  (Exod.  xxviii. 
43). 

The  different  colors  of  the  Priest 's  vestments  have  also  their 
meaning.  The  White  signifies  innocence  and  spiritual  joy;  the 
Bed,  the  love  of  God;  the  Green,  the  hope  of  eternal  life;  the 
Violet  or  Purple,  humility  and  penance;  the  Black,  deep  mourn- 
ing. 

A p plication.  Endeavor  to  assist  daily  at  the  Holy 
Sacrifice  of  the  Mass  with  sincere  devotion  and  pro- 
found reverence;  for  there  is  no  other  act  so  holy  and 
Divine,  so  rich  in  graces  and  heavenly  blessings.  At  the 
Offertory,  ofi'er  yourself  with  Jesus  Christ  to  your  Heav- 
enly Father;  at  the  Consecration,  humbly  adore  your 
Saviour,  and  beg  His  pardon;  at  the  Communion,  com- 
municate, at  least  spiritually — that  is  to  say,  desire  most 
earnestly  to  be  united  with  your  dearest  Lord  in  this 
Sacrament  of  Love. 


272    CATECHISM  OF  THE  CATHOLIC  EELIGION 

§  3.  On  Holy  Communion, 

41.  What  is  Holy  Communion?   " 

Holy  Communion  is  truly  the  receiving  of  the  real 
Body  and  Blood  of  Jesus  Christ  for  the  nourishment  of 
our  souls. 

Communion  means,  Union  of  the  faithful  with  Christ  and 
with  one  another;  or,  Common  participation  of  the  Body  and 
Blood  of  Jesus  Christ.  The  Communion  is  also  called  the 
Lord's  Supper,  tlie  Receiving  of  the  Blessed  Sacrament,  of  the 
Holy  Eucharist,   etc. 

42.  Was  it  God,  or  is  it  the  Church  only,  that  has  com- 
manded us  to  receive  Holy  Communion? 

God  has  commanded  it,  and  the  Church  also ;  for 
Christ  our  Lord  says  expressly :  '  Amen,  amen  I  say  unto 
you:  Except  you  eat  the  Flesh  of  the  Son  of  man,  and 
drink  His  Blood,  you  shall  not  have  life  in  you '  (John 
vi.  54). 

43.  Must  we  also  drink  the  ChaUce,  in  order  to  receive 
the  Blood  of  Christ? 

No ;  for  under  the  appearance  of  bread  we  receive  also 
His  Blood,  since  we  receive  Him  whole  and  entire.  His 
Humanity  and  His  Divinity. 

Therefore,  Christ  promises  eternal  life  to  those  also  who  re- 
ceive Him  under  the  appearance  of  bread  alone :  '  If  any  man 
eat  of  this  bread,  he  shall  live  for  ever;  and  the  bread  that  I 
will  give  is  my  flesh,  for  the  life  of  the  world'  (John  vi.  52). 
*This  is  the  bread  that  came  down  from  Heaven.  Not  as 
your  fathers  did  eat  manna,  and  are  dead.  He  that  eateth  this 
bread  shall  live  for  ever'   (.John  vi.  59). 

44.  But  why,  then,  did  Christ  institute  the  Holy  Eu- 
charist in  both  kinds? 

Because  He  instituted  it,  not  only  as  a  Sacrament, 
but  also  as  a  Sacrifice,  for  which  both  kinds  are  required. 

Accordingly,  the  words  of  Christ,  'Drink  ye  all  of  this' 
(Matt.  xxvi.  27)  j  are  by  no  means  a  command  to  all  the  people, 
but  only  to  the  Apostles,  and  their  Successors  the  Bishops  and 
Priests,  when  they  celebrate  the  Holy  Sacrifice  of  the  Mass. 
Therefore,  Priests  also,  when  they  do  not  actually  celebrate 
Mass,  communicate  under  one  kind  only. 


CATECHISM  OF  THE  CATHOLIC  EELIGION    273 

45.  Why  does  the  Catholic  Church  give  Holy  Com- 
munion to  the  faithful  in  one  kind  only — namely,  under 
the  form  of  bread? 

1.  To  prevent  the  Sacred  Blood  from  being  profaned, 
since,  under  the  appearance  of  wine,  it  might  easily  be 
spilled,  and  could  not  well  be  reserved ; 

2.  To  make  it  easy  for  all  to  receive  the  Blessed  Sac- 
rament, as  many  feel  a  disgust  at  drinking  out  of  a  com- 
mon chalice;  and 

3.  To  declare  thereby  against  the  heretics  that  Christ 
is  present  whole  and  entire  under  each  kind. 

In  the  very  first  times  of  the  primitive  Church,  the  sick, 
prisoners,  and  all  those  who  commnnicated  at  home,  received 
the  Blessed  Sacrament  only  under  the  form  of  bread.  Thus 
only  the  breaking  of  bread  is  mentioned  by  St.  Luke,  xxiv.  30 : 
'Whilst  He  Avas  at  table  with  them,  He  took  bread,  and  blessed 
and  brake,  and  gave  to  them ' ;  and  in  the  Acts,  ii.  42 :  '  And 
they  were  persevering  in  the  doctrine  of  the  Apostles,  and  in 
the  communication  of  the  breaking  of  bread,  and  in  prayers' 
(comp.  Acts  ii.  46).  Subsequently,  it  is  true,  Pope  Leo  and 
Pope  Gelasius  commanded  the  chalice  to  be  received  by  the 
faithful  in  the  public  Communion,  but  only  in  order  to  combat 
the  erroneous  doctrine  of  the  Manicheans,  who  detested  wine  as 
something  diabolical,  and  to  prevent  these  heretics  from  ap- 
proaching with  the  Catholics  to  Communion.  But  this  was  only 
for  a  time  and  to  meet  an  emergency.  When  that  heresy  dis- 
appeared, the  faithful  could  return  to  the  ancient  and  general 
usage. 

46.  Why  does  our  Lord  communicate  Himself  to  all 
the  faithful  as  food? 

1.  To  give  us  a  proof  of  His  tender  superabundant 
love,  and  to  unite  Himself  most  intimately  with  us :  ^  He 
that  eateth  my  Flesh,  and  drinketh  my  Blood,  abideth 
in  me,  and  I  in  him '  (John  vi.  57)  ;  and 

2.  To  unite  us  also  most  closely  together  with  one 
another  by  a  bond  of  love  and  concord :  ^  For  we,  being 
many,  are  one  bread,  one  body,  all  that  partake  of  one 
bread'  (1  Cor.  x.  17). 

47.  What  graces  does  Holy  Communion  impart  to  our 
souls? 


274      CATECHISM  OF  THE  CATHOLIC  EELIGION 

By  uniting  us  in  the  most  intimate  manner  with  Jesus 
Christ;,  the  Source  of  all  Divine  graces,  it  imparts  to  us 
innumerable  graces,  especially  these: 

1.  It  preserves  and  increases  sanctifying  grace; 

2.  It  weakens  our  evil  inclinations,  and  gives  us  a 
desire  and  strength  to  be  virtuous; 

3.  It  cleanses  us  from  venial  and  preserves  us  from 
mortal  sin;  and 

4.  It  is  to  us  a  pledge  of  our  future  resurrection  and 
everlasting  happiness  (John  vi.  55). 

48.  Does  every  one  receive  in  Holy  Communion  the 
graces  it  is  intended  to  give? 

No;  he  who  receives  Holy  Communion  unworthily — 
that  is,  in  the  state  of  mortal  sin — brings  damnation 
upon  himself. 

'Whosoever  shall  eat  this  Bread  or  drink  the  Chalice  of  the 
Lord  unworthily,  shall  be  guilty  of  the  Body  and  of  the  Blood 
of  the  Lord.  But  let  a  man  prove  himself,  and  so  let  him  eat 
of  that  Bread,  and  drink  of  the  Chalice;  for  he  that  eateth 
and  drinketh  unworthily,  eateth  and  drinketh  judgment  to  him- 
self, not  discerning  the  Body  of  the  Lord'  (1  Cor.  xi.  27-29). — 
Comparison  with  the  Ark  of  the  Covenant,  which  brought  hap- 
piness and  blessing  upon  the  pious  Israelites,  but  misfortune 
and  a  curse  upon  the  impious  Philistines. 

49.  What  sin  does  he  commit  who  dares  to  communi- 
cate unworthily? 

1.  He  commits,  like  Judas,  a  horrible  sacrilege,  be- 
cause he  is  guilty  of  the  Body  and  of  the  Blood  of  the 
Lord  (1  Cor.  xi.  27);  and 

2.  He  renders  himself  guilty  of  the  blackest  ingrati- 
tude, because  he  treats  his  Divine  Eedeemer  with  the 
foulest  indignity  in  the  very  same  instant  in  which  he  is 
favored  by  Him  with  the  greatest  proof  of  His  immense 
love  (Ps.'liv.  13). 

50.  What  are  frequently  the  consequences  of  an  un- 
worthy Communion,  even  in  this  life? 

Blindness  and  hardness  of  heart,  and  sometimes  also 
sudden  death,  and  other  temporal  punishment. 


CATECHISM   OF   THE   CATHOLIC  KELIGION     275 

Example:  Miserable  end  of  Judas,  of  whom  our  Saviour 
said :  *  It  were  better  for  him,  if  that  man  had  not  been  born ' 
(Matt.  xxvi.  24).  And  of  such  St.  Paul  says:  'Therefore  [on 
account  of  unworthily  receiving],  are  there  many  infirm  and 
weak  among  you,  and  many  sleep'  [the  sleep  of  death]  (1  Cor. 
xi.  30). 

51.  What,  then,  must  we  do  when  we  have  committed 
a  grievous  sin? 

We  must  make  a  good  confession  before  we  receive. 
'Let  a  man  prove  himself,  and  so  let  him  eat  of  that  Bread, 
and  drink  of  the  Chalice'  (1  Cor.  xi.  28). 

52.  How  must  we  further  prepare  ourselves,  as  to  the 
*soul'? 

We  must  endeavor,  1.  To  cleanse  our  souls  also  from 
venial  sin;  and  2.  To  excite  in  our  hearts  sentiments  of 
fervor  and  devotion. 

53.  Does  venial  sin  also  render  our  Communions  un- 
worthy? 

Venial  sin  does  not  render  them  unworthy  or  sacri- 
legious, but  it  diminishes  the  graces  which  they  other- 
wise would  produce. 

54.  How  can  we  excite  sentiments  of  fervor  and  devo- 
tion in  our  heart? 

By  pious  meditations  and  devout  exercises. 

55.  Which  are  the  best  exercises  before  Holy  Com- 
munion? 

The  Acts,  1.  Of  Faith  and  Adoration;  2.  Of  Humility 
and  Contrition;  and  3.  Of  Hope,  Love,  and  an  ardent 
Desire. 

56.  How  do  you  make  an  *Act  of  Faith'? 

0  my  Jesus,  I  firmly  believe  all  that  Thou  hast  re- 
vealed, but  especially  that  Thou  art  really  present  in 
this  Most  Holy  Sacrament,  because  Thou,  the  eternal 
and  infallible  Truth,  hast  declared  it. 


276    CATECHISM   OF   THE   CATHOLIC  KELIGION 

57.  How  do  you  make  an  *  Act  of  Adoration  *  ? 

0  my  Jesus,  in  union  with  all  the  Angels  and  Saints 
I  adore  Thee  in  this  Most  Holy  Sacrament,  in  which 
Thou  art  concealed  for  the  love  of  me;  I  adore  Thee  as 
my  Lord  and  my  God,  my  Creator  and  my  Eedeemer. 

58.  How  do  you  make  an  *  Act  of  Contrition '  ? 

0  my  Jesus,  I  am  most  heartily  sorry  for  all  my  sins, 
because  by  them  I  have  provoked  and  offended  Thee,  my 
most  bountiful  God,  whom  I  love  above  all  things. 

59.  How  do  you  make  an  *  Act  of  Humility '  ? 

My  Lord  and  my  Saviour,  how  dare  I  approach  Thee 
after  having  so  often  offended  Thee !  Indeed,  I  am  not 
worthy  to  receive  Thee  into  my  heart;  but  only  say  the 
word,  and  my  soul  shall  be  healed. 

60.  How  do  you  make  an  *  Act  of  Hope  *  ? 

Yes,  my  most  amiable  Jesus,  Thy  mercy  is  un- 
bounded !  Thou  vouchsafest  to  come  to  me,  and  to  dwell 
in  my  heart ;  so  Thou  wilt  also,  I  confidently  hope,  sanc- 
tify me,  and  replenish  me  with  Thy  grace. 

61.  How  do  you  make  an  *Act  of  Love'? 

0  my  Jesus,  Thou  hast  loved  me  unto  the  death  of  the 
Cross,  and,  for  the  love  of  me,  Thou  wilt  now  become 
also  the  food  of  my  soul.  Oh !  what  return  can  I  make 
for  Thy  love  ?  In  life  and  in  death  I  will  love  Thee,  and 
none  but  Thee. 

62.  How  do  you  make  an  *Act  of  Desire'? 

Come,  0  Jesus,  come  and  take  possession  of  my  heart ; 
make  it  entirely  Thine  own.  Come,  my  Jesus,  come 
and  visit  me,  and  strengthen  me  with  Thy  grace. 

63.  How  must  we  prepare  ourselves  as  to  the  *body'? 

1.  We  must  be  fasting;  that  is,  from  twelve  o'clock 


CATECHISM  OF  THE  CATHOLIC  EELIGIOK    277 

the  night  before  we  must  not  have  taken  even  the  least 
thing  b}'-  way  of  eating  or  drinlving ;  ^  and 

2.  We  must  be  decently  dressed. 

*  The  Church  commands  this  under  pain  of  a  grievous  sin, 
in  order  to  prevent  great  abuses  that  would  follow  from  the 
disregard  of  this  law. 

64.  Who  are  dispensed  from  this  command  to  receive 
fasting? 

Those  who  are  dangerously  ill,  and  receive  the  Blessed 
Sacrament  by  way  of  Viaticum — i.e.,  as  a  preparation 
for  their  passage  into  eternity. 

The  Holy  See  grants  to  invalids,  even  though  not  dangerously 
ill,  permission  to  take  some  liquid  food  after  midnight  before 
going  to  Communion,  with  the  approval  of  their  Confessor,  pro- 
vided that  they  have  been  laid  up  at  least  a  month,  and  that 
they  have  no  definite  hope  of  a  speedy  recovery.  They  may 
thus  receive  once  or  twice  a  week  as  long  as  their  illness 
lasts. 

65.  How  should  we  approach  the  altar-rail,  in  order  to 
receive  Holy  Communion? 

With  the  greatest  reverence,  with  hands  joined  and 
raised,  and  eyes  cast  down. 

66.  What  should  we  do  at  the  time  of  our  receiving  the 
Sacred  Host? 

We  should  spread  the  communion-cloth  over  our 
hands  and  under  our  chin,  hold  the  head  erect  and  firm, 
extend  the  tongue  a  little  upon  the  under  lip,  and  then 
most  reverently  receive  the  Sacred  Host. 

Do  not  keep  the  Sacred  Host  in  your  mouth  until  it  is  quite 
dissolved;  but  let  it  moisten  a  little  upon  your  tongue,  and 
then  swallow  it.  Should  it  stick  to  the  roof  of  your  mouth,  re- 
move it  with  your  tongue,  and  not  with  your  finger.  Gloves 
should  not  be  worn. 

67.  What  must  we  do  after  receiving  Holy  Communion? 

We  must  retire  with  the  greatest  modesty  to  our  place, 
and  spend  some  time  in  devout  prayer. 

No  time  is  more  precious  and  more  favorable  for  obtaining 
{fraceo  than  that  which  immediately  follows  Holy  Communion; 


278    CATECHISM  OF  THE  CATHOLIC  EELIGION 

therefore  we  should  avail  ourselves  of  it  in  the  best  manner  we 
can.  It  is,  indeed,  a  bad  sign  if  we  cannot,  in  meditation  and 
prayer,  entertain  ourselves  for  half  an  hour,  or  at  least  for  fif- 
teen minutes,  with  our  dear  Eedeemer. 

68.  What  sort  of  prayers  ought  we  especially  to  say 
after  Holy  Communion? 

Those  in  which  we  humble  ourselves  before  the  Lord, 
thank  Plim,  offer  ourselves  up  to  Him,  express  our  love^ 
and  implore  His  graces. 

69.  In  what  manner  may  we  say  these  prayers? 

We  may  say  them  in  the  following  manner: 

AN    ACT    OF    HUMILITY. 

0  my  Jesus,  whence  is  this  to  me  that  Thou,  my  God, 
shouldst  have  vouchsafed  to  come  to  me,  a  poor  sinner ! 

AN  ACT  OF  THANKSGIVING  AND  OBLATION. 

Most  amiable  Jesus,  what  return  can  I  make  to  Thee 
for  all  that  Thou  hast  done  for  me  ?  I  offer  to  Thee  my 
body,  and  my  soul,  and  all  that  I  possess.  All  my 
thoughts,  my  desires,  my  words,  and  all  that  I  do,  shall 
be  Thine,  shall  be  for  Thee. 

AN    ACT    OF    LOVE. 

0  Jesus,  inflame  my  cold  heart  with  the  fire  of  Thy 
love,  in  order  that  I  may  love  Thee  more  than  all  things, 
more  than  myself. 

AN  ACT  OF  PETITION. 

0  my  Lord  and  my  God,  grant  me,  a  poor  creature, 
all  the  graces  I  stand  in  need  of;  for  Thou  art,  indeed, 
infinitely  rich  and  infinitely  good. 

0  most  bountiful  Jesus,  remain  within  me  with  Thy 
grace;  strengthen  and  bless  me  by  the  virtue. of  this 
Holy  Sacrament,  now  and  at  the  hour  of  my  death. 
Amen. 


CATECHISM  OF  THE  CATHOLIC  KELIGIOX     279 

70.  How  should  we  spend  the  day  of  Communion? 

We  should  spend  it,  as  much  as  possible,  in  pious  exer- 
cises, and  avoid  worldly  recreations  and  amusements. 

Application.  Consider  how  the  Lord  pours  forth,  in 
the  most  Holy  Sacrament  of  the  Altar,  the  treasures  of 
His  Divine  Love  for  mankind ;  and  resolve,  therefore,  to 
approach  to  the  Holy  Table  as  often  as  you  can  with 
permission,  and  to  receive  the  Bread  of  An^^els  with  as 
much  devotion  and  purity  of  heart  as  you  can  possibly 
attain  to. 

Pexance. 

1.  What  is  understood  by  Penance? 

By  Penance  is  understood,  1.  The  Virtue  or  disposi- 
tion of  heart  by  which  man  repents  of  his  sins  and  is 
converted  to  God;  2.  The  Punishment  by  which  he  atones 
^r  the  sins  committed;  and  3.  The  Sacrament  of  Pen- 
ance. 

2.  What  is  the  Sacrament  of  Penance? 

It  is  a  Sacrament  in  which  the  Priest,  in  the  place  of 
God,  forgives  sins,  when  the  sinner  is  heartily  sorry  for 
them,  sincerely  confesses  them,  and  is  willing  to  perform 
the  penance  imposed  upon  him. 

3.  Does  the  Priest  truly  forgive  the  sins,  or  does  he 
only  declare  that  they  are  remitted? 

The  Priest  does  really  and  truly  forgive  the  sins  in 
virtue  of  the  power  given  to  him  by  Christ. 

4.  When  did  Christ  give  the  power  to  forgive  sins? 

When  after  His  resurrection  He  breathed  on  the 
Apostles,  and  said  to  them :  ^  Receive  ye  the  Holy  Ghost. 
Whose  sins  you  shall  forgive,  they  are  forgiven  them; 
and  whose  sins  you  shall  retain,  they  are  retained' 
(John  XX.  22,  23). 

5.  Did  not  Christ  impart  this  power  to  the  Apostles 
alone? 

No ;  He  imparted  it  also  to  all  those  who  were  to  sue- 


280    CATECHISM   OF  THE   CATHOLIC  EELIGION 

ceed  the  Apostles  in  the  Priesthood,  as  the  Church  has 
always  believed  and  taught. 

6.  Why  was  the  power  of  forgiving  sins  to  pass  from 
the  Apostles  to  their  Successors  also? 

Because  Christ  instituted  His  means  of  salvation  for 
all  times,  and  for  all  men,  who  stand  in  need  of  them. 

7.  Can  all  sins  be  forgiven  by  the  Sacrament  of  Penance  ? 

Yes,  all  the  sins  we  have  committed  after  Baptism  can 
be  forgiven,  if  we  confess  them  with  the  necessary  dis- 
position of  repentance. 

'If  we  confess  our  sins,  He  is  faithful  and  just,  to  forgive  us 
our  sins,  and  to  cleanse  us  from  all  iniquity'   (1  John  i.  9). 

Yet  not  all  sins  can  be  forgiven  by  every  Priest.  For,  1.  In 
ord^r  that  a  Priest  may  be  able  to  absolve  validly  from  sins,  it 
is  not  only  required  that  he  should  have  received  this  power  in 
Holy  Order,  but  also  that  he  should  have  been  especially  author- 
ized by  the  Bishop  to  administer  the  Sacrament  of  Penance  in 
his  diocese.  2.  According  to  an  ancient,  lawful,  and  salutary 
practice,  the  Pope  and  the  Bishops  are  accustomed  to  reserve  to 
themselves  the  absolution  from  certain  very  grievous  sins,  from 
which,  therefore,  other  Priests  can  absolve  only  in  virtue  of  a 
particular  authorization.  When,  however,  there  is  immediate 
danger  of  death,  and  no  Priest  especially  authorized  to  hear 
Confessions  is  present,  any  oth^r  Priest  can  absolve  from  all 
sins. 

8.  But  why  must  we  confess  our  sins  in  order  to  have 
them  forgiven? 

Because  Christ  ordained  it  so  wdien  He  instituted  the 
Sacrament  of  Penance. 

9.  How  do  we  prove  that  Christ  has  ordained  Confes- 
sion? 

We  prove  it,  1.  By  his  own  words :  '  Whose  sins  you 
shall  forgive,^  etc.,  for  unless  we  declare  our  sins,  and 
the  whole  state  of  our  soul,  to  the  Priest,  he  cannot  know 
whether,  in  virtue  of  the  judicial  power  which  God  has 
conferred  on  him,  he  is  to  forgive  or  to  retain  them ; 

2.  By  the  testimony  of  the  holy  Fathers  of  the  Church, 
who  unanimously  teach  that  we  have  not  to  expect  fmin 


CATECHISM  OF  THE  CATHOLIC  KELIGION    281 

God  forgiveness  of  our  sins,  if  we  are  ashamed  to  con- 
fess them  to  the  Priest;  ^  and 

3.  B}^  the  existence  of  confession  in  the  Church  at  all 
times  and  among  all  nations ;  for  if  Confession  had  been 
instituted  by  human  laws,  and  not  by  Christ  Himself, 
people  would  certainly  never  have  generally  complied 
with  it.2 

* '  Whosoever  is  ashamed  to  declare  his  sins  to  man,  and  will 
not  confess  them,  he  shall  be  confounded  in  the  day  of  judg- 
ment in  the  face  of  the  Avhole  world'  (St.  John  Chrysostom). 
'If  the  sick  man  is  ashamed  to  discover  the  wounds  of  his  soul 
to  the  physician,  he  cannot  be  cured'  (St.  Jerome).  Thus  like- 
wise Origen,  St.  Cyprian,  St.  Basil,  St.  Pacian,  St.  John  Clima- 
cus,  St.  Gregory  the  Great,  and  others.  ^  That  Confession  was 
practised  as  early  as  in  the  times  of  the  Apostles,  is  proved  by 
tradition;  and  even  the  Holy  Scripture  testifies  (Acts  xix.  18) 
that,  when  the  Apostle  St.  Paul  was  at  Ephesus,  '  Many  of  them 
that  believed  came  confessing  and  declaring  their  deeds, ' 

10.  But  to  receive  forgiveness  of  our  sins  is  it  not  suffi- 
cient to  confess  them  to  God  alone? 

By  no  means ;  or  else  the  full  power  which  Christ  gave 
to  the  Priests,  of  retaining  or  remitting  them  according 
to  their  judgment,  would,  indeed,  be  vain  and  useless. 

'Confess  your  sins  one  to  another  [not,  then,  to  God  alone], 
that  you  may  be  saved'  (James  v.  16).  'Let  no  one  say:  I  do 
penance  privately  before  God;  God,  who  knows  me,  sees  what 
is  going  on  in  my  heart.  Was  it,  then,  said  in  vain:  Whatso- 
ever ye  shall  loose  on  earth,  it  shall  be  loosed  also  in  Heaven? 
Were,  then,  the  keys  given  in  vain  to  the  Church  of  God?'  (St. 
Augustine.) 

11.  Is,  then,  the  Sacrament  of  Penance  necessary  fof 
salvation  to  all  those  who  have  sinned? 

It  is  necessary  for  salvation  to  all  those  who  have 
committed  a  grievous  sin  after  Baptism. 

12.  Can  the  Sacrament  of  Penance  never  be  supplied? 

When  the  Sacrament  of  Penance  cannot  be  received, 
it  can  be  supplied  by  a  perfect  Contrition,  and  a  firm 
resolution  to  confess  our  sins  as  soon  as  an  opportunity 
offers. 


282     CATECHISM  OF   THE   CATHOLIC  EELIGION 

13.  What  are  the  effects  of  the  Sacrament  of  Penance? 

1.  It  remits  the  guilt  of  sins  committed  after  Bap- 
tism ; 

2.  It  remits  tlie  eternal,  and  at  least  a  part  of  the 
temporal,  punishment  due  to  our  sins ; 

3.  It  restores,  or,  if  it  is  not  lost,  it  increases,  sanc- 
tifying grace ;  and 

4.  It  also  confers  other  particular  graces  to  enable  us 
to  lead  a  holy  life. 

14.  How  many  things  are  required  on  our  part,  in  ordei 
to  receive  the  Sacrament  of  Penance  worthily? 

These  five:  1.  Examination  of  Conscience;  2.  Contri- 
tion; 3.  Resolution  of  Amendment;  4.  Confession;  and 
5.  Satisfaction. 

§  1.  Tlie  Examination  of  Conscience. 

15.  What  is  meant  by  *  examining  our  conscience'? 

To  examine  our  conscience  means  to  meditate  seri- 
ously "upon  our  sins,  in  order  that  we  may  know  them 
well. 

16.  How  must  we  begin  the  Examination  of  Con- 
science? 

By  imploring  the  assistance  of  the  Holy  Ghost,  that 
He  may  give  ns  the  grace  rightly  to  know,  to  repent,  and 
to  confess  our  sins. 

17.  How  do  we  implore  the  assistance  of  the  Holy 
Ghost? 

Come,  0  Holy  Ghost,  enhghten  my  understanding, 
that  I  may  rightly  know  my  sins;  and  move  my  hearty 
that  I  may  properly  repent  of  them,  sincerely  confess 
them,  and  truly  amend  my  life. 

18.  In  what  manner  should  we  examine  our  conscience? 

1.  We  should  examine  when  it  was  that  we  last  made 
a  good  Confession,  and  whether  we  perform.ed  the  pen- 
ance then  laid  upon  us;  and 

2.  We  should  go  through  the  Commandments  of  God 


CATECHISM  OF  THE  CATHOLIC  RELIGION    283 

and  of  the  Church,  and  through  the  obhgations  of  our 
state  of  life,  and  also  through  the  ditferent  kinds  of 
sm,  carefully  examining  in  what  way  and  how  often  we 
have  offended  God  by  thoughts,  words,  actions,  and 
omissions. 

19.  Must  we  also  examine  ourselves  on  the  number 
and  the  circumstances  of  our  sins? 

Yes ;  at  least,  when  they  are  mortal. 

20.  Against  what  faults  are  we  to  guard  in  the  Exami- 
nation of  Conscience? 

1.  We  must  not  examine  ourselves  too  hastily  and 
superficially;  2.  We  must  not  conceal  our  favorite  sins 
from  ourselves;  3.  We  must  not  take  all  that  to  be  tri- 
fling which  the  world  considers  as  such ;  but  we  should 
place  ourselves  in  spirit  before  the  tribunal  of  God;  4. 
On  the  other  hand,  we  must  avoid  becoming  too  scrupu- 
lous. 

21.  How  much  time  ought  we  to  employ  in  the  Exami- 
nation of  Conscience? 

The  more  carelessly  we  have  lived,  and  the  longer  WX' 
have  stayed  from  Confession,  the  more  time  and  dili- 
gence ought  we  to  employ  in  examining  ourselves. 

22.  How  can  we  facilitate  this  examination? 

By  examining  our  conscience  every  day,  and  by  going 
frequently  to  Confession. 

§  2.  On   Contrition. 

23.  What  is  Contrition? 

Contrition  is  a  hearty  sorrow  for  our  sins,  and  a  de- 
testation of  them. 

24.  What  qualities  must  Contrition  have,  that  our  sins 
may  be  forgiven? 

These  three:  It  must  be,  1.  Interior;  2.  Universal; 
and  3.  Supernatural. 

25.  How  must  Contrition  be  'interior'? 

We  must  not  grieve  merely  in  words  for  our  sins,  but 


284    CATECHISM  OF  THE  CATHOLIC  EELIGION 

we  must  also  detest  them  in  our  hearts  as  the  greatest 
evil,  and  sincerely  wish  we  had  not  committed  them. 

'Eend  your  hearts,  and  not  your  garnients'  (Joel  ii.  13). 
'  A  sacrifice  to  God  is  an  afflicted  spirit ;  a  contrite  and  humbled 
heart,  O  God,  Thou  wilt  not  despise'  (Ps.  1.  19). 

26.  How  must  Contrition  be  *  universal*? 

We  must  be  sorry  for  all  the  sins  we  have  committed, 
or,  at  least,  lor  all  mortal  sins. 

27.  If  a  penitent  has  no  sorrow  for  his  venial  sins, 
would  his  Confession  nevertheless  be  vaUd? 

If  he  has  to  confess  venial  sins  only,  and  is  not  truly 
sorry  for  any  one  of  them,  his  Confession  is  null. 

If  since  our  last  Confession  we  have  to  accuse  ourselves  of 
venial  sins  only,  and,  because  they  do  not  seem  to  be  grievous, 
we  doubt  whether  we  have  sufficient  Contrition  for  them,  it  ia 
advisable  to  repent  again  of  some  grievous  sin  of  our  former 
life,  which  we  have  already  confessed,  and  to  include  it  in  our 
Confession,  saying  at  the  end  of  it :  '  For  these,  and  all  mj" 
other  sins  which  I  cannot  at  present  call  to  my  remembrance, 
and  also  for  the  sins  of  my  past  life,  especially  for  ...  I  am 
heartily  sorry,'  etc.  This  should  also  be  done  when  we  are  not 
quite  certain  whether  we  have  committed  any  sin  since  the  last 
Confession, 

28.  How  must  Contrition  be  *  supernatural '  ? 

The  sorrow  for  our  sins  must  arise  not  from  the  con- 
sideration of  their  natural  evil  consequences,  but  from 
supernatural  motives ;  namely,  because  we  have  offended 
God,  lost  his  grace,  deserved  hell,  etc. 

29.  Would  it  not,  then,  be  sufficient  to  be  sorry  for  our 
sins  on  account  of  the  temporal  loss  incurred  by  them? 

To  be  sorry  for  our  sins  only  because  we  have  lost 
by  them  our  health,  property,  reputation,  etc.,  is  noth- 
ing but  a  natural  sorrow,  which  is  of  no  avail  for  ever- 
lasting life. 

Thus  the  sorrow  of  King  Saul,  Antiochus,  and  others  was  a 
merely  natural  sorrow;  on  the  contrary,  that  of  King  David, 
Mary  Magdalen,  Zacheus,  the  Apostles  Peter  and  Paul,  and 
other  Scripture  penitents,  was  supernatural. 


CATECHISM  OF  THE  CATHOLIC  RELIGION     285 

30.  What  should  we  do  in  order  to  obtain  supernatural 
Contrition? 

We  should,  1.  Earnestly  ask  God  for  His  grace;  and 
2.  We  should  seriously  call  to  our  mind  what  Faith 
teaches  us  concerning  the  malice  of  sin,  and  its  fatal  con- 
sequences ;  *  for  supernatural  Contrition  must  proceed 
from  grace  and  motives  of  Faith. 

31.  Why  must  Contrition  proceed  from  motives  of 
Faith? 

1.  Because  Faith  is  the  foundation  and  root  of  all 
Justification;  and  2.  Because,  otherwise.  Contrition  does 
not  prompt  us  to  renounce  evil  entirely  and  for  ever,  but 
only  inasmuch  as  we  have  to  dread  temporal  losses. 

32.  How  many  kinds  of  supernatural  Contrition  are 
there? 

Two:  Perfect  Contrition  and  Imperfect  Contrition, 
commonly  called  Attrition. 

33.  When  is  Contrition  *  Perfect'? 

When  it  arises  from  Perfect  Love;  i.e.,  when  we  de- 
test sin  more  than  all  other  evils,  for  the  reason  that  it 
offends  God,  the  Supreme  Good, 

Since  Perfect  Contrition  proceeds  from  Perfect  Love,  in  or- 
der to  excite  ourselves  to  Perfect  Contrition  it  is  very  profitable, 
previously,  or  at  the  same  time,  to  excite  ourselves  to  Perfect 
Love  of  God. 

34.  When  is  Contrition  *  Imperfect '  ? 

When  our  Love  is  not  Perfect,  and  when,  therefore, 
our  fear  of  Hell  and  of  the  loss  of  Heaven,  or  our  sense 
of  the  heinousness  of  sin  itself,  must  unite  with  it  in 
causing  us  to  detest  sin  above  all  other  evils,  and  to  re- 
solve to  offend  God  no  more. 

Perfect  Contrition  is,  therefore,  a  sorrow  for  sin  arising  from 
the  Perfect  Love  of  God;  Imperfect  Contrition  is,  on  the  con- 
trary, a  sorrow  for  sin  arising  from  any  other  motive  which, 
though  good  and  supernatural,  is  not  perfect.  In  order  to  ex- 
cite ourselves  to  Perfect  Contrition,  let  us  consider  how  much 
God  deserves  to  be  loved  by  us,  on  account  of  His  infinite  good- 

*  See  pn.  225  and  228,  quest.  11-15,  and  page  131,  quest.  14- 


286    CATECHISM  OF  THE  CATHOLIC  EELIGION 

ness — i.e.,  on  account  of  that  perfection  which  He,  as  the  Sove- 
reign Good,  possesses;  and  how,  nevertheless,  we  have  despised 
and  insulted  Him,  our  most  loveable  Father;  how  we  have  ex- 
pelled Him  from  our  heart,  and  renounced  His  love  and  friend- 
ship for  ever.  In  order  to  excite  ourselves  to  Imperfect  Con- 
trition, let  us  consider  how  terrible  are  the  pains  of  Hell  or  of 
Purgatory,  which  we  have  deserved;  how  beautiful  Heaven, 
which  we  have  lost ;  how  detestable  sin,  which  nailed  the  Son  of 
God  to  the  Cross,  has  deprived  our  soul  of  grace,  disfigured  it, 
rendered  it  foul  and  execrable  before  God  and  His  Angels,  etc. ; 
and  let  us,  therefore,  repent  of  the  offence  given  to  God,  and  de- 
test it  more  than  any  other  evil  in  the  world. 

35.  Must  Contrition  necessarily  be  perfect? 

It  is  not  necessary  for  the  remission  of  sins  that  we 
should  have  Perfect  Contrition;  we  should,  however, 
strive  to  obtain  it. 

36.  Why  should  we  strive  to  obtain  Perfect  Contrition? 

Because  the  more  Perfect  our  Contrition  is,  the  more 
is  our  repentance  meritorious  and  acceptable  to  God, 
and  the  more  certainly  it  obtains  our  pardon. 

37.  When  should  we  make  an  Act  of  Perfect  Contri- 
tion, even  *  without*  the  Sacrament  of  Penance? 

1.  In  danger  of  death ;  and  2.  As  often  as  we  have  the 
misfortune  to  commit  a  mortal  sin  and  cannot  immedi- 
ately go  to  Confession. 

38.  When  must  we  make  the  Act  of  Contrition  *in'  the 
Sacrament  of  Penance? 

We  must  make  it  before  our  Confession,  or,  at  least, 
when  the  Priest  gives  us  Absolution. 

39.  Can  Contrition  ever  be  supplied  in  case  of  neces- 
sity? 

N"o;  Contrition  is  so  necessary  that  it  cannot  be  sup- 
plied by  anything  or  in  any  case. 

§  3.  The  Resolution  of  Amendmeni. 

40.  What  must  Contrition  necessarily  include? 

Contrition  must  necessarily  include,  1.  Hope  of  par* 
don;  and  2.  Resolution  of  Amendment. 


CATECHISM  OF  THE  CATHOLIC  RELIGION      287 

41.  What  is  a  Resolution  of  Amendment? 

A  Eesolution  of  Amendment  is  a  sincere  determina- 
tion to  amend  our  life  and  to  sin  no  more. 

42.  What  must  be  the  qualities  of  our  Resolution  of 
Amendment? 

Our  Kesolution  of  Amendment  must  be,  like  our  Con- 
trition, 1.  Interior  or  Sincere;  2.  Universal;  and  3. 
Supernatural. 

43.  What  must  he  be  determined  to  do  who  forms  a 
firm  and  sincere  Resolution  of  Amendment? 

He  must  be  determined, 

1.  To  avoid,  at  least,  all  grievous  sins,  so  that  he  will 
suffer  anything  rather  than  commit  even  one; 

2.  To  shun  the  danger,  and  especially  the  proximate 
occasion,  of  sin ; 

3.  To  use  the  necessary  means  of  amendment; 

4.  To  make  due  satisfaction  for  his  sins ;  and 

5.  To  repair  whatever  injury  he  may  have  done  to  his 
neighbor. 

44.  What  is  meant  by  the  proximate  occasion  of  sin? 

By  the  proximate  occasion  of  sin  is  meant  a  person,  a 
company,  an  amusement,  and  such  like,  by  which  people 
usually  have  been,  or,  if  they  do  not  avoid  them,  prob- 
ably will  be,  led  into  sin. 

45.  Is  it  a  strict  duty  to  shun  the  proximate  occasions 
of  sin? 

Yes,  whenever  it  is  possible;  for  he  who  will  not 
avoid  the  occasion  of  sin  has  not  a  sincere  purpose  to 
avoid  sin  itself. 

46.  What  ought  they  to  consider  who  will  not  avoid 
the  proximate  occasion,  or  will  not  desist  from  their 
habitual  sins? 

That  the  Priest's  Absolution  is  of  no  avail  to  them, 
but  only  aggravates  their  guilt. 

47.  How  can  we  make  an  act  of  Imperfect  and  Perfect 
Contrition*  '•■ogether  with  a  Resolution  of  Amendment? 


288    CATECHISM   OF   THE   CATHOLIC  EELIGION 

In  this  manner: 

0  my  God!  I  am  heartily  sorry  for  having  offended 
Thee,  and  I  detest  all  my  sins,  because  I  dread  the  loss 
of  heaven  and  the  pains  of  hell,  but  most  of  all  because 
they  offend  Thee,  my  God,  who  art  all-good  and  deserv- 
ing of  all  my  love.  I  firmly  resolve,  with  the  help  of 
Thy  grace,  to  confess  my  sins,  to  do  penance,  and  to 
amend  my  life.    Amen. 

§  4.  Confession. 

48.  What  is  Confession? 

Confession  is  a  sorrowful  declaration  of  our  sins  to 
a  Priest,  in  order  to  obtain  Absolution  from  him. 

49.  What  are  the  necessary  QuaUties  of  Confession? 

Confession  must  be,  1.  Entire;  2.  Sincere;  and  3. 
Clear. 

50.  When  is  Confession  *  entire '  ? 

When  we  confess,  at  least,  all  grievous  sins  which  we 
remember,  together  with  their  number  and  necessary 
circumstances. 

51.  But  what  must  we  do,  if  we  do  not  recollect  the 
number  rightly? 

We  must  declare  it  as  well  as  we  are  able,  and  say,  for 
instance:  I  have  committed  this  sin  about  ....  times 
a  day,  week,  or  month. 

52.  What  sort  of  circumstances  must  we  confess? 
We  must,   1.   Especially  confess  such   circumstances 

as  change  the  nature,  or  aggravate  the  guilt,  of  our  sins ; 
and  2.  Mention  in  general  everything  by  which  the  Con- 
fessor may  be  enabled  to  judge  rightly  of  the  state  of 
our  conscience,  and  to  put  us  on  our  guard  against  re- 
lapsing into  sin. 

1.  Should  a  person  have  stolen  Church  property,  wished  his 
parents  dead,  coveted  his  neighbor's  ivife,  injured  some  one  by 
telling  a  lie,  etc.,  it  would  not  be  sufficient  for  him  to  confess 
merely  that  he  has  stolen,  wished  some  persons  dead,  had  an 
evil   desire,   told   a   lie.     2.   Therefore,   we   must   also   declare 


CATECHISM   OF   THE  CATHOLIC  RELIGION    289 

irhether  we  have  injured  our  neighbors  much  or  little,  know- 
ingly or  unknowingly;  whether  the  occasion  of  sin  still  con- 
tinues; whether  we  have  often  before  confessed  the  evil  habit, 
and  never  corrected  it. 

53.  What  is  to  be  observed  in  the  declaration  of  the 
circumstances? 

We  must  avoid  making  known  any  person  who  may  be 
concerned  in  our  sins;  we  must  refrain  from  all  super- 
fluous narrations,  and  must  express  ourselves  in  as  mod- 
est and  decent  a  manner  as  the  nature  of  the  sin  allows. 

54.  Must  we  also  confess  venial  sins? 

We  are  not,  indeed,  obliged  to  confess  venial  sins; 
yet  it  is  good  and  wholesome  to  do  so. 

55.  But  if  we  do  not  know  whether  something  is  a 
mortal  or  a  venial  sin,  what  are  we  to  do? 

We  are  to  confess  it,  because  many  people  mistake 
mortal  sins  for  venial  ones. 

56.  When  is  Confession  'sincere'? 

When  we  accuse  ourselves  just  as  we  sincerely  believe 
ourselves  guilty  before  God,  without  concealing  or  dis- 
guising anything,  or  excusing  it  by  vain  pretences. 

57.  What  should  the  penitent  consider,  if  he  is  ashamed 
to  make  a  sincere  Confession? 

He  should  consider,  1.  That  a  Confession  which  is 
not  sincere  procures  him  neither  remission  of  sins  nor 
peace  of  conscience;  but  that  the  Confession,  as  well  af 
the  Communion  which  follows  it,  is  another  grievous  sin 
— a  sacrilege — and  deserves  eternal  damnation;  and 

2.  That  it  is  much  better  for  him  to  confess  his  sins  to 
one  Priest,  bound  by  secrecy,  than  to  live  always  uneasy 
in  sin,  to  die  unhappy  for  ever,  and  to  be  put  to  shame 
at  the  last  day  before  the  whole  world. 

As  the  Confessor  is  bound  to  suffer  even  martyrdom  rather 
than  reveal  anything  heard  in  Confession,  so  is  every  one  else, 
who  may  have  accidentally  overheard  any  part  of  a  Confession, 
bound  to  the  strictest  secrecy. 


290    CATECHISM  OF  THE  CATHOLIC  RELIGION 

58.  What  must  we  do  if  we  have  omitted  something  in 
Confession  which  we  were  obliged  to  declare? 

1.  If  we  have  omitted  it  without  our  fault,  it  is  only- 
required  to  mention  it  in  the  next  Confession ;  but 

2.  If  we  have  omitted  it,  either  because  we  were 
ashamed  to  confess  it  or  because  we  did  not  sufficiently 
examine  our  conscience,  we  must  also  say  in  how  many 
Confessions  we  have  omitted  it  through  our  fault,  and 
repeat  them  all. 

59.  When  is  Confession  *  clear '  ? 

When  we  so  express  ourselves  that  the  Confessor  can 
understand  everything  well,  and  clearly  see  the  state  of 
our  conscience. 

60.  Would  our  Confession  be  clear  if  we  accused  our- 
selves in  general  only? — for  example,  that  we  have  not 
loved  God,  that  we  have  thought  or  spoken  evil? 

By  no  means;  we  must  distinctly  name  and  specify 
the  different  sins. 

61.  What  is  a  *  General  Confession'? 

A  General  Confession  is  that  in  which  we  repeat  all  or 
some  of  our  former  Confessions. 

62.  When  is  a  general  Confession  necessary? 

As  often  as  our  former  Confessions  were  sacrilegious, 
either  through  want  of  sincerity,  or  of  sorrow  and  reso- 
lution, or  through  a  culpable  negligence  in  the  examina- 
tion of  our  conscience. 

63.  When  principally  is  a  general  Confession  useful 
and  advisable? 

1.  As  a  preparation  for  first  Communion;  2.  On  en^ 
tering  on  a  state  of  life;  3.  In  dangerous  illness;  4,  At 
the  time  of  a  Jubilee,  a  Mission,  etc. 

64.  How  do  you  begin  your  Confession? 

Having  made  the  sign  of  the  Cross,  I  say :  '  I,  a  poor 
and  miserable  sinner,  accuse  myself  to  God,  the  Al- 
mighty, and  to  you,  my  Father,  in  His  stead,  that  since 


CATECHISM  OF   THE  CATHOLIC  KELIGION    291 

my  last  Confession,  which  was  ...  I  have  committed 
the  following  sins/     (Here  I  confess  my  sins.) 

Or  in  the  following  manner : 

Having  arrived  at  the  Confessional,  I  kneel  down, 
make  the  sign  of  the  Cross,  and  ask  the  Priest's  blessing 
by  saying :  '  Bless  me.  Father,  for  I  have  sinned.'  After 
receiving  his  blessing,  I  say  the  first  part  of  the  Con- 
fiteor  as  far  as  ^  through  my  most  grievous  fault.'  Then 
I  say  how  long  it  is  since  my  last  Confession,  whether  I 
then  received  Absolution  and  performed  my  Penance. 
After  this  I  confess  all  the  sins  I  can  recollect,  begin- 
ning with  those  which  I  may  have  forgotten  in  my  last 
Confession. 

65.  How  do  you  finish  your  Confession? 

In  conclusion,  I  say :  ^  For  these,  and  all  the  sins  of 
my  whole  life,  I  am  most  heartily  sorry,  because  by  them 
I  have  offended  God,  the  Supreme  and  Most  Amiable 
Good.  I  detest  all  my  sins,  and  am  firmly  resolved  to 
/imend  my  life,  and  to  sin  no  more.  I  humbly  ask 
Penance  and  Absolution  of  you,  my  Ghostly  Father.-' 

Or  I  conclude  by  saying :  '  For  these,  and  all  my  other 
sins  which  I  cannot  at  present  call  to  my  remembrance, 
and  also  for  the  sins  of  my  past  life,  especially  for  .  .  .' 
(see  p.  284,  quest.  27,  note),  '  I  am  heartily  sorry,  pur- 
pose amendment  for  the  future,  and  most  humbly  ask 
pardon  of  God,  and  Penance  and  Absolution  of  you,  my 
Ghostly  Father.'  Here  I  finish  the  Confiteor:  '^There- 
fore I  beseech  the  Blessed  Mary  ever  Virgin,'  etc. 

66.  What  should  we  do  after  this? 

We  should  listen  with  attention  to  the  instruction 
which  the  Confessor  may  think  proper  to  give,  and  to 
the  Penance  he  enjoins ;  and  when  he  asks  us  questions, 
we  should  answer  them  with  sincerity  and  humility. 

Take  care  not  to  leave  the  Confessional  before  the  Priest  has 
given  you  notice,  by  saying,  for  instance:  ''Go  in  peace';  or, 
*  May  God  Almighty  bless  you !  '  or  something  similar. 


292    CATECHISM  OF  THE  CATHOLIC  EELIGION 

67.  What  are  we  to  do  if  we  should  not  receive  Abso- 
lution? 

We  should  humbly  submit  to  the  decision  of  the  Con- 
fessor, and,  by  true  amendment,  render  ourselves  worthy 
of  it. 

§  5.  Satisfaction. 

68.  What  is  Satisfaction  in  the  Sacrament  of  Penance? 

It  is  the  performance  of  the  Penance  enjoined  by  the 
Confessor. 

69.  For  what  purpose  does  the  Confessor  impose  a 
Penance  on  us? 

1.  For  the  expiation  of  the  temporal  punishment  of 
sin;  and 

2.  For  the  amendment  of  our  life. 

70.  When  God  remits  the  sin,  does  He  also  remit  all 
punishment  due  on  account  of  it? 

With  the  sin  God  always  remits  the  eternal  punish- 
ment, but  He  does  not  always  remit  the  temporal  pun- 
ishment due  for  it;  therefore  the  Prophet  Nathan  said 
to  David :  ^  The  Lord  hath  taken  away  thy  sin ;  never- 
theless, the  child  that  is  born  to  thee  shall  surely  die ' 
(2  Kings  xii.  13,  14). 

71.  What  is  the  temporal  punishment  due  to  our  sins? 
It  is  that  punishment  which  we  have  to  suifer  either 

here  on  earth,  or  in  Purgatory. 

72.  Why  does  God  not  always  remit  the  temporal  pun* 
ishment  together  with  the  eternal? 

1.  Because  His  Justice  demands  that,  by  the' enduring 
of  the  punishment,  we  should  make  some  reparation  for 
the  injury  done  to  Him ;  and 

2.  Because  in  His  Mercy  He  will,  by  the  fear  of  such 
punishment,  render  us  more  cautious,  and  guard  us 
against  relapsing  into  sin. 

73.  Has  not  Christ,  then,  made  full  satisfaction  for  our 
sins? 


CATECHISM  OF  THE  CATHOLIC  RELIGION    293 

Yes,  Christ  has  abundantly  satisfied  for  our  sins; 
nevertheless.  He  requires  that  we  also,  in  union  with 
Him,  should  make  satisfaction;  just  as  He  has  prayed 
for  us,  and  nevertheless  requires  that  we  also  should 
pray  in  order  to  be  saved. 

*I  fill  up  those  things  that  are  wanting  of  the  sufferings  of 
Christ'  (Col.  i.  24).  *If  we  suffer  with  Him,  we  shall  be  also 
glorified  with  Him'   (Rom.  viii.  17), 

74.  From  whom  has  the  Priest  the  power  to  impose 
works  of  Penance? 

From  Jesus  Christ,  who  gave  to  His  Church  the 
power,  not  onlv  to  loose,  but  also  to  bind  (Matt,  xviii. 
18). 

75.  Is  the  Confession  invalid,  if  the  penitent  does  not 
perform  the  Penance  enjoined? 

If  after  Confession,  through  his  own  fault,  he  does 
not  perform  the  Penance  which  in  Confession  he  was 
willing  and  sincerely  intended  to  perform,  the  ConfeS' 
sion  is  not  rendered  invalid;  but  he  commits  a  new  sin, 
and  deprives  himself  of  many  graces. 

76.  When  should  we  comply  with  the  Penance  en- 
joined? 

If  the  Confessor  has  fixed  no  time  for  it,  the  best 
way  is  to  comply  with  it  directly,  and  before  we  have 
fallen  again  into  any  grievous  sin. 

77.  What  should  we  do  if  the  Penance  seems  to  be 
too  severe? 

We  should  consider  how  light  the  present  Penances 
are  in  comparison  with  the  ancient  Canonical  Penances, 
and  with  the  eternal  punishment  we  have  deserved;  but 
if  we  should  really  be  unable  to  do  the  Penance,  we 
should  respectfully  mention  it  to  the  Confessor. 

78.  Should  we  perform  that  Penance  only  which  the 
Confessor  lays  upon  us? 

We  should  also  endeavor  to  satisfy  the  Divine  Justice 


294     CATECHISM  OF  THE  CATHOLIC  EELIGION 

by  other  voluntary  penitential  works,  and  by  patience  in 
our  sufferings. 

79.  What  shall  we  have  to  expect,  if  we  neglect  to  make 
due  satisfaction  to  the  Divine  Justice? 

We  shall  have  so  much  the  more  to  suffer  in  Purga- 
tory, and  that  without  any  merit  for  Heaven. 

80.  Are  we,  after  Confession,  under  no  other  obliga- 
tion than  to  satisfy  the  Divine  Justice? 

We  are  also  obliged, 

1.  To  repair  to  the  utmost  of  our  power,  the  scandal 
we  have  given  and  the  injury  we  have  unjustly  done  to 
our  neighbor ;  and 

2.  To  employ  the  means  necessary  not  to  relapse  into 
sin,  and  to  amend  our  life. 

1.  Example  of  Zacheus :  '  Behold,  Lord,  the  half  of  my  goods 
I  give  to  the  poor;  and  if  I  have  wronged  any  man  of  anything, 
I  restore  him  fourfold'  (Luke  xix,  8).  2.  'Behold,  thou  art 
made  whole:  sin  no  more,  lest  some  worse  thing  happen  to 
thee'  (John  v.  14). 

81.  What  should  they  think,  who  always  relapse  into 
their  former  grievous  sins? 

That  their  Confessions  are  much  to  be  suspected,  and 
that  their  state  is  extremely  dangerous. 

'When  the  unclean  spirit  is  gone  out  of  a  man  ...  he  goeth 
and  taketh  with  him  seven  other  spirits  more  wicked  than  him- 
self, and  entering  in  they  dwell  there ;  and  the  last  state  of  that 
man  becomes  worse  than  the  first'   (Luke  xi.  26). 

82.  What  means  should  we  especially  use  in  order  that 
we  may  not  relapse  into  sin? 

We  should,  1.  Strictly  follow  the  instructions  and  di- 
rections of  our  Confessor;  2.  Carefully  avoid  the  occa- 
sions of  sin ;  3.  Daily  examine  our  conscience ;  4.  Be  as- 
siduous in  praying,  in  hearing  the  word  of  God,  and 
receiving  the  Sacraments  of  Penance  and  of  the  Holy 
Eucharist;  and  5.  We  should  often  meditate  on  the  Four 
Last  Things  of  man. 

Application.     When  you  have  sinned,  go  to  Confes- 


CATECHISM  OF  THE  CATHOLIC  RELIGION     295 

sion  without  delay,  but  never  without  a  diligent  Exam- 
ination of  Conscience,  a  true  Contrition,  a  firm  Resolu- 
tion of  Amendment,  and  a  sincere  declaration  of  your 
sins;  that  the  Sacrament  of  Penance,  so  replete  with 
grace,  may  not  become  for  you  a  source  of  eternal  per- 
dition. 

§  6.  Indulgences. 

83.  By  what  means  does  the  Church  assist  us  in  the 
discharge  of  the  temporal  punishment  due  to  our  sins? 

By  the  grant  of  Indulgences. 

84.  What  is  an  *  Indulgence '  ? 

An  Indulgence  is  a  remission,  granted  out  of  the 
Sacrament  of  Penance,  of  that  temporal  punishment 
which,  even  after  the  sin  is  forgiven,  we  have  yet  to 
undergo,  eitlier  here  or  in  Purgatory. 

85.  How  does  the  Church  remit  the  punishment  due 
to  our  sins? 

By  making  to  the  Divine  Justice  compensation  for  us 
from  the  inexhaustible  treasure  of  the  merits  of  Christ 
and  His  Saints. 

Indulgences,  therefore,  derive  their  value  and  efficacy  from 
the  spiritual  treasure  of  the  Church,  which  consists  of  the 
superabundant  merits  and  satisfactions  of  Christ  and  the  Saints. 
This  treasure  is  to  be  considered  as  the  common  property  of 
the  faithful,  committed  to  the  administration  of  the  Church; 
since,  by  virtue  of  the  Communion  of  Saints  by  which  we  are 
united  as  members  of  one  body,  the  abundance  of  some  sup- 
plies the  want  of  others. 

*In  this  present  time,  let  your  abundance  supply  their  want, 
that  their  abundance  also  may  supply  your  want,  that  there 
may  be  an  equality'  (2  Cor.  viii.  14). 

86.  What  is  generally  required  to  gain  an  Indulgence? 

It  is  required,  1.  That  we  should  be  in  the  state  of 
grace,  and  have  already  obtained,  by  true  repentance, 
forgiveness  of  those  sins  the  temporal  punishment  of 
which  is  to  be  remitted  by  the  Indulgence;  and  2.  That 
we  should  exactly  perform  the  good  works  prescribed  foi 
the  gainins"  of  the  Indulgence- 


296    CATECHISM  OF  THE  CATHOLIC  KELIGION 

87.  What  must  we  believe  with  regard  to  Indulgences? 

We  must  believe, 

1.  That  the  Catholic  Church  has  power  to  grant  In- 
dulgences; and 

2.  That  the  use  of  them  is  very  salutary  to  us  (Coun- 
cil of  Trent,  Sess.  XXV). 

88.  From  whom  has  the  CathoHc  Church  the  power  of 
granting  Indulgences? 

From  Jesus  Christ,  who  made  no  exception  when  He 
said :  ^  Whatsoever  thou  shalt  loose  on  earth,  it  shall  be 
loosed  also  in  Heaven '  (Matt.  xvi.  19 ;  xviii.  18). 

That  the  Catholic  Church  has  from  the  earliest  times  exer- 
cised this  full  power,  is  evident  even  from.  2  Cor.  ii.  10. 

89.  Who  has  a  right  to  grant  Indulgences? 

This  right  belongs  especially  to  our  Most  Holy  Father 
the  Pope,  who,  being  the  successor  of  St.  Peter,  has  re- 
ceived from  Christ  the  keys  of  the  kingdom  of  Heaven; 
the  Bishops,  however,  have  also  the  power  of  granting 
some  Partial  Indulgences. 

90.  For  what  reasons  are  Indulgences  very  salutary  to 
us? 

For  these: 

1.  They  discharge  our  debt  of  temporal  punishment. 

2.  They  encourage  us  to  make  our  peace  with  God,  by 
substituting  easier  exercises  of  piety  for  the  very  severe 
Canonical  Penances  of  the  ancient  Church. 

3.  They  incite  us  to  true  repentance  and  amendment, 
since  without  these  requisites  they  cannot  be  gained  at 
all. 

4.  They  urge  us  to  receive  frequently  the  Sacraments 
of  Penance  and  of  the  Holy  Eucharist,  and  to  perform 
good  works. 

5.  They  console  fervent  penitents  in  their  fear  of  the 
judgments  of  God. 

t    To  assert  that,  by  an  Indulgence,  the  Church  forgives  sins, 
past  or  future,  or  that  she  grants  indulgences  for  money,  is  a 


CATECHISM  OF  THE  CATHOLIC  RELIGION    297 

gross  calumny.  It  is  true  that,  when  granting  an  Indulgence, 
she  has  sometimes,  besides  the  conditions  of  a  sincere  repent- 
ance, prescribed  alms-deeds  for  charitable  purposes;  for  in- 
stance, for  the  building  of  a  church  or  of  an  hospital;  but  as 
this,  laudable  as  it  was  in  the  beginning,  gave  nevertheless,  in 
the  course  of  time,  occasion  to  abuses,  the  Council  of  Trent 
abolished  the  abuses,  declaring,  however,  that  'the  use  of  In- 
dulgences is  very  salutary  to  Christian  people,  and  approved  of 
by  the  authority  of  the  Sacred  Councils'  (Sess.  25). 

91.  Is  it,  then,  not  true  that  the  Church,  by  Indul- 
gences, frees  us  from  the  obUgation  of  doing  Penance? 

No ;  she  does  not  free  us  from  the  obligation  of  doing 
Penance  according  to  onr  capacity,  since,  the  greater  is 
our  penitential  zeal  and  love  to  God,  the  more  do  we 
participate  in  the  Indulgence ;  she  will  only  assist  us  in 
our  inability  to  expiate  all  temporal  punishment  in 
this  life,  and  thus,  by  a  generous  Indulgence,  effect  what, 
in  ancient  times,  she  endeavored  to  attain  by  the  rigor- 
ous Penitential  Canons. 

92.  How  many  kinds  of  Indulgences  are  there? 

There  are  two  kinds:  A  Floianj  Indulgence,  vrhich  is 
the  remission  of  the  whole  debt  of  temporal  punishment 
due  to  sin;  and  a  Partial  Indulgence,  which  is  the  re- 
mission of  a  part  of  it  only. 

93.  What  is  meant  by  an  Indulgence  of  forty  days  or 
seven  years? 

A  remission  of  such  a  debt  of  temporal  punishment 
as  a  person  would  discharge  if  he  did  penance  for  forty 
days  or  seven  years,  according  to  the  ancient  Canons  of 
the  Church. 

94.  What  is  meant  by  a  *  Jubilee '  ? 

A  Jubilee  is  a  Plenary  Indulgence  which  the  Holy 
Father  grants  every  twenty-fifth  year,  or  upon  extraordi- 
nary occasions;  during  which  time,  in  order  to  increase 
the  fervor  of  repentance  in  the  faithful,  Confessors  have 
a  special  power  to  commute  private  vows  into  other 
works  of  piety,  and  to  absolve  in  reserved  ca.^es. 


298      CATECHISM  OF  THE  CATHOLIC  EELIGION 

95.  Can  Indulgences  also  be  gained  for  the  benefit  of 
the  souls  in  Purgatory? 

Yes,  all  those  which  the  Pope  has  expressly  declared 
to  be  applicable  to  them. 

Application.  Value  and  esteem  Indulgences,  and 
avail  yourself  of  every  opportunity  of  gaining  them 
worthily  for  yourself,  as  well  as  for  the  souls  of  the 
faithful  departed. 

Extreme  Unction. 

1.  What  is  Extreme  Unction? 

Extreme  Unction  is  a  Sacrament  in  which  the  sick, 
by  the  anointing  with  holy  oil,  and  by  the  prayer  of  the 
Priest,  receive  the  grace  of  God  for  the  good  of  their 
souls,  and  often  also  of  their  bodies. 

This  Sacrament  is  called  Extreme  Unction,  because 
it  is  usually  the  last  of  the  holy  unctions  which  are  ad- 
ministered by  the  Church. 

2.  Whence  do  we  know  that  the  Sacrament  of  Extreme 
Unction  was  instituted  by  Christ? 

We  know  this,  1.  From  the  Holy  Scripture;  and  2. 
From  the  constant  doctrine  of  the  Church. 

3.  What  does  Holy  Scripture  say  of  the  Sacrament  of 
Extreme  Unction? 

The  Apostle  St.  James  says  in  his  Epistle  (v.  14,  15)  : 
'  Is  any  man  sick  among  you,  let  him  bring  in  the 
Priests  of  the  Church,  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord;  and 
the  prayer  of  faith  shall  save  the  sick  man,  and  the  Lord 
shall  raise  him  up,  and  if  he  be  in  sins,  they  shall  be 
forgiven  him.' 

4.  Why  do  we  infer  from  these  words  that  Christ  has 
instituted  Extreme  Unction? 

Because  the  anointing  with  oil  could  have  no  Sacra- 
mental power  of  forgiving  sins,  if  Christ  had  not  so 
ordained  it 


CATECHISM  or  THE   CATHOLIC  EELIGION    299 

5.  How  is  Extreme  Unction  administered? 

The  Priest  anoints  the  different  senses  of  the  sick 
person  with  holy  oil,  and  uses,  at  each  anointing,  this 
form  of  prayer :  '  Through  this  holy  unction,  and  His 
most  tender  mercy,  may  the  Lord  forgive  thee  whatever 
sins  thou  hast  committed  by  thy  sight  ^  (by  thy  hearing, 
etc. ) . 

6.  What  effects  does  Extreme  Unction  produce  in  the 
soul? 

Extreme  Unction,  1.  Increases  sanctifying  grace;  2, 
It  remits  venial  sins,  and  also  those  mortal  sins  which 
the  sick  person  can  no  more  confess;  3.  It  removes  the 
remains  ^  of  sins  already  forgiven ;  and  4.  It  strengthens 
the  soul  in  her  sufferings  and  temptations,  especially  in 
her  agony. 

^  By  remains  of  sins  we  understand  the  temporal  pur.ishment, 
the  evil  inclinations  of  the  heart,  and  the  weakness  of  the  will, 
which  are  the  consequences  of  sins  committed,  and  remain  even 
after  the  sins  have  been  forgiven. 

7.  What  effects  does  Extreme  Unction  produce  in  the 
body? 

It  often  relieves  the  pains  of  the  sick  person,  and 
sometimes  restores  him  even  to  health,  if  it  be  expedient 
for  the  salvation  of  his  soul. 

8.  Who  can  and  ought  to  receive  Extreme  Unction? 
Every  Catholic  who  has  come  to  the  use  of  reason,  and 

is  so  ill  as  to  be  in  danger  of  death ;  but  not  persons  in 
health,  even  though  they  are  in  danger  of  death. 

9.  How  are  we  to  receive  Extreme  Unction? 
We  are  to  receive  it, 

1.  In  the  state  of  grace;  wherefore  we  must  previ- 
ously, if  possible,  confess  our  sins,  or,  at  least,  make  an 
Act  of  Perfect  Contrition;  and 

2.  With  faith,  hope,  and  charitv,  and  resignation  to 
the  will  of  God. 

_  Acts  of  these  and  similar  virtues  should  often  be  made  by  the 
sick  person  during  illness,  especially  when  his  end  approaches. 


300    CATECHISM  OF   THE  CATHOLIC  RELIGION 

and  all  present  ought  to  help  him  to  do  so.     It  may  be  briefly 
done  in  the  following  words: 

I  believe,  my  God,  in  Thee, 

I  most  firmly  hope  in  Thee, 

And  I  love  most  truly  Thee, 

And  all  men  are  dear  to  me. 

All  my  sins  are  grieving  me. 

Which,  I  beg  Thee,  pardon  me. 

I  resign  myself  to  Thee, 

Thank  for  good  and  evil  Thee; 

Nay,  I  '11  live  and  die  for  Thee.     Amen. 

10.  When  should  we  receive  Extreme  Unction? 

We  should  receive  it^  if  possible,  whilst  we  are  still 
in  our  senses,  and  after  having  received  the  Viaticum. 

11.  How  often  can  Extreme  Unction  be  received? 

In  each  dangerous  illness  it  can  be  received  once;  it 
can,  however,  be  repeated  on  relapse  into  danger  that  had 
passed. 

12.  Is  it  not  unreasonable  for  a  person,  from  fear  of 
death,  to  defer,  or  even  neglect,  the  receiving  of  Extreme 
Unction  until  he  is  at  the  point  of  death? 

Certainly;  for, 

1.  Extreme  Unction  has  been  instituted  even  for  the 
health  of  the  body; 

2.  The  sick  person  will  recover  more  probably,  if  he 
employs  in  time  the  remedy  ordained  by  God,  than  if 
he  waits  until  he  cannot  recover  except  by  a  miracle ;  and 

3.  If  his  sickness  be  mortal,  what  should  he  wish  for 
more  earnestly  than  to  die  happy,  which  this  Holy  Sac- 
rament gives  him  grace  to  do  ? 

Eelatives  also,  or  attendants,  of  the  sick  person,  sin  griev- 
ously, if  through  their  fault  the  last  Sacraments  are  not  ad- 
ministered to  him  in  due  time.  '  His  sisters,  therefore,  sent  to 
Him,  saying:  Lord,  behold,  he  whom  Thou  lovest  is  sick'  (John 
xi.  3).  The  person  who  goes  to  call  the  Priest  should  be  able 
to  explain  the  condition  of  the  patient,  in  order  that  the  Priest 
may  be  able  to  decide  whether  or  not  he  is  to  bring  the  Holy 
Viaticum  with  him. 

Application.    When  God  in  His  mercy  visits  you  with. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    301 

a  dangerous  illness,  be  sure  not  to  put  off  the  receiving 
of  the  Holy  Sacraments  to  the  last  moment;  otherwise 
death  may  surprise  you  when  it  is  no  longer  possible  to 
have  the  attendance  of  a  Priest. 

Holy  Orders. 

1.  On  whom  did  Christ  Himself  confer  the  Priesthood? 

On  His  Apostles. 

2.  Was  the  Priesthood  to  end  with  the  death  of  the 
Apostles? 

Xo;  no  more  than  the  Church  was  to  end  at  their 
death. 

3.  How  was  the  Priesthood  continued? 

By  the  Sacrament  of  Holy  Orders. 

4.  What  is  Holy  Orders? 

Holy  Orders  is  that  Sacrament  which  communicates 
to  those  who  receive  it  the  full  power  of  Priesthood,  to- 
gether with  a  special  grace  to  discharge  their  sacred 
duties  well. 

5.  What  are  the  principal  powers  of  the  Priesthood? 

1.  The.  power  to  change  bread  and  wine  into  the  Body 
and  Blood  of  our  Lord ;  and  2.  The  power  to  forgive  sins. 

The  power  of  consecrating  bread  and  wine  Christ  gave  to 
His  Church  at  the  Last  Chapter  (comp,  p.  263,  quest.  9)  ;  and 
the  power  of  forgiving  sins  He  gave  after  His  E^surrection 
(comp.  p.  275,  quest.  4), 

6.  Is  there  in  Holy  Orders  also  a  visible  sign  which 
mdicates  the  communicating  of  the  invisible  power  and 
grace? 

Yes,  there  are  several:  the  imposition  of  hands  and 
the  prayer  of  the  Bishop,  and  the  delivery  of  the  chalice 
with  wine,  and  of  the  paten  with  bread. 

The  imposition  of  hands  and  prayer  are  also  mentioned  in 
Holy  Scripture:  *I  admonish  thee,  that  thou  stir  up  the  grace 
of  God  which  is  in  thee  by  the  imposition  of  mv  hands.'  Thus 
wrote  St.  Paul  to  Bishop  Timothy,  2  Tim.  i.  6;  and  in  a  similar 
manner,  1  Tim.  iv.  14.    By  prayer  and  imposition  of  hands  Paul 


302    CATECHISM  OF   THE  CATHOLIC  RELIGION 

and  Barnabas  were  also  ordained:  'Then  they,, fasting  and  pray- 
ing, and  imposing  their  hands  upon  them,  sent  them  away' 
(Acts  xiii.  3). 

7.  But  are  not  *all*  Christians  true  Priests  by  their 
Baptism? 

No ;  as  the  true  Priesthood  of  the  Old  Law  was  propa- 
gated by  natural  descent  from  Aaron,  so  it  is  also  in  the 
New  Law  propagated  by  a  spiritual  descent  from  the 
Apostles — that  is,  by  ordination. 

8.  Why,  then,  does  St.  Peter  say  that  all  Christians  are 
*a  kingly  Priesthood'?  (i  Pet.  ii.  9). 

Because  all,  by  their  Baptism,  are  obliged  to  offer  up 
to  God  internal  or  spiritual  sacrifices  (1  Pet.  ii.  5)  of 
faith,  hope,  and  charity,  of  prayer  and  mortification. 

From  this  passage  it  can  no  more  be  inferred  that  all  Chris- 
tians are  true  Priests  than  that  all  are  true  Kings.  In  the  Old 
Law,  also,  God  said  to  the  Israelites:  'You  shall  be  to  me  a 
priestly  Mngdom'  (2  Kings  xix.  6)  ;  nevertheless,  there  was  a 
particular  Priesthood,  which  alone  was  authorized  to  offer  sacri- 
fices.— Punishment  of  King  Ozias   (2  Paral.  xxvi.). 

9.  Who  can  validly  administer  the  Sacrament  of  Holy 
Orders? 

Bishops  only,  who  have  received  this  power  by  a  par- 
ticular Consecration. 

As  no  one  can  be  made  a  Priest  except  by  the  Sacrament  of 
Holy  Orders,  which  can  validly  be  administered  only  by  a 
Bishop,  who  again  has  received  the  power  of  administering  it 
from  another  Bishop  lawfully  consecrated,  it  is  evident  that,  by 
an  uninterrupted  succession  of  Bishops  lawfully  ordained  and 
consecrated,  the  Priesthood  ascends  to  the  Apostles,  on  whom 
Christ  Himself  conferred  the  Priestly  and  Episcopal  powers  both 
for  themselves  and  for  their  successors. 

10.  Cannot  also  civil  authorities,  or  Christian  com- 
munities, confer  spiritual  powers? 

No;  they  cannot  confer  spiritual  powers  on  others, 
because  they  have  none  themselves. 

Hence  the  Council  of  Trent  decrees  (Sess.  XXIII,  ch.  4)  Hhat 
all  those  who,  being  only  called  and  instituted  by  the  people,  or 
by  the  civil  power  and  magistrate,  ascend  to  the  exercise  of 
these  ministrations,  and  those  who  of  their  own  rashness  assume 


CATECHISM  OF   THE   CATHOLIC  RELIGION     303 

them  to  themselves,  are  not  to  be  looked  upon  as  ministers  of 
the  Church,  but  as  thieves  mid  robbers,  ivho  have  not  entered 
by  the  door'   (John  x.  1,  8). 

11.  Can  a  Priest  be  deprived  of  his  Ordination? 

No;  he  can  as  little  be  deprived  of  Ordination  as  of 
Baptism^  because  it  imprints  an  indelible  character  upon 
the  soul. 

A  Priest,  therefore,  or  a  Bishop,  cannot  be  deprived  of  the 
powers  which  he  has  received  in  his  Ordination  or  Consecration 
to  change  bread  and  wine  into  the  Body  and  Blood  of  Jesus 
Christ,  and  to  offer  up  the  H0I7  Sacrifice  of  the  Mass,  to  ad- 
minister Confirmation,  Extreme  Unction,  and  Holy  Orders;  but 
the  power  of  remitting  sins  by  Sacramental  Absolution  can  be 
taken  from  him,  because  the  valid  administration  of  the  Sacra- 
ment of  Penance  is  also  dependent  on  Jurisdiction — that  is  to 
say,  on  his  mission  or  authorization  by  a  laAvful  spiritual  Su- 
perior (eomp.  p.  280,  note  to  quest.  7).  For  this  very  reason 
the  Priest  and  Bishops  of  the  schismatical  Greek  Church,  and 
all  those  who  ever  have  fallen  away  from  the  Catholic  Church, 
retain  the  powers  of  their  Ordination  and  Consecration  which 
originally  they  received  from  the  Catholic  Church;  but  all  other 
spiritual  power  which  depends  on  the  Apostolical  Mission,  and 
comes  from  the  Head  of  the  Catholic  Church,  expires  with  their 
separation  from  the  Church. 

12.  Are  there  any  other  Orders  besides  those  of  Priest 
and  Bishop? 

Yes;  there  are  others  which  are  preparatory  degrees 
to  the  Priesthood. 

13.  Which  are  these  other  Orders? 

1.  The  Four  Minor  Orders,  by  which  those  who  re- 
ceive them  are  qualified  for  various  offices  connected 
with  the  Divine  Service;  namely,  those  of  Porter,  Lector, 
Exorcist,  and  Acolyte. 

2.  The  Order  of  Sub-deacon,  who  has  to  assist  the 
Deacon  when  serving  at  the  altar;  and 

3.  The  Order  of  Deacon,  who  immediately  assists  the 
Priest  at  the  altar,  and  helps  him  also  in  baptizing, 
preaching,  and  giving  Holy  Communion. 

14.  Who  can  and  ought  to  etabrace  the  Ecclesiastical 
state? 


304    CATECHISM  OF   THE  CATHOLIC  RELIGION 

He  only  who  is  called  to  it  by  God- 
parents  who,    actuated   by   temporal .  interests,    force   their 
children   to   take   Holy   Orders,    sin   most   grievously,   and   are 
responsible  for  all  the  evil  consequences  resulting  from  it. 

15.  What  should  the  faithful  do  in  order  to  obtain 
worthy  Priests  and  Pastors? 

They  should  often  and  fervently  pray  to  God  for  that 
grace,  and  render  themselves  worthy  of  it  by  their  love 
of  the  Church  and  respect  for  the  Priesthood. 

'Pray  ye,  therefore,  the  Lord  of  the  harvest,  that  He  send 
forth  laborers  into  His  harvest'   (Matt.  ix.  38). 

Application.  Always  show  due  respect  and  submis- 
sion to  Priests,  as  the  Eepresentatives  of  God  and  the 
Dispensers  of  His  Holy  Mysteries :  and  should  you  hap- 
pen to  perceive  in  any  of  them  human  failings  and  in- 
firmities, do  not  be  scandalized,  but  ^whatsoever  they 
shall  say  to  you,  observe  and  do ;  but  according  to  their 
works  do  ye  not '  ( Matt,  xxiii.  3 ) . 

Matrimony. 

1.  By  whom  was  Matrimony  instituted? 

Matrimony  was  instituted  by  God  Himself,  when  He 
gave  to  Adam  in  Paradise  Eve  for  his  wife,  that  they 
both  might  lead  a  godly  life,  and  live  together  in  faith- 
ful and  indissoluble  love. 

2.  Was  the  sanctity  of  Matrimony  always  respected 
according  to  its  original  institution? 

No.  When  by  sin  the  entire  human  race  had  fallen 
away  from  God,  the  contract  of  marriage  was  no  longer 
kept  so  holy,  until  our  Saviour  came,  and  not  only  re- 
stored Matrimony  as  God  had  originally  instituted  it, 
but  also  elevated  it  to  the  dignity  of  a  Sacrament. 

3.  How  did  Christ  restore  Matrimony  to  its  original 
institution? 

He  ordained  that  Marriage  should  again,  as  it  was 
from  the  beginning,  subsist  between  one  man  and  one 


CATECHISM  OF  THE  CATHOLIC  EELIGION     305 

woman  only,  and  that  unto  the  death  of  either  of  them ; 
and  He  proposed,  therefore,  His  spiritual  union  with  the 
Church  as  an  example  to  married  people  (Ephes.  v.). 

'Moses,  by  reason  of  the  hardness  of  your  heart,  permitted 
you  to  put  away  your  wives;  but  from  the  beginning  it  was  not 
so.  And  I  say  to  you,  that  whosoever  shall  put  away  his 
wife,  and  shall  marry  another,  committeth  adultery ;  and  he 
that  shall  marry  her  that  is  put  away  committeth  adultery' 
(Matt.  xix.  8,  9,  and  Luke  xvl  18;   Mark  x.  11,  12). 

4.  Can,  then,  the  bond  of  Marriage  never  be  dissolved? 

Spiritual  Superiors  can,  indeed,  for  important  rea- 
sons, allow  a  husband  and  wife  to  live  separated  from 
each  other;  but,  nevertheless,  they  continue  married 
people,  and  neither  of  them  can  validly  contract  a  second 
marriage  whilst  the  other  party  is  living, 

'To  them  that  are  married,  not  I,  but  the  Lord  commandeth 
that  the  wife  depart  not  from  her  husband.  And  if  she  depart, 
that  she  remain  unmarried,  or  be  reconciled  to  her  husband. 
And  let  not  the  husband  put  away  his  wife'  (1  Cor.  vii.  10,  11). 
The  bond  of  Christian  marriage  cannot  be  dissolved  by  the 
civil  law,  because  the  civil  authority  cannot  interfere  with  the 
Sacrament,  and  cannot  put  asunder  Avhat  God  has  joined. 

5.  How  do  we  know  that  Matrimony  is  a  Sacrament? 

1.  St.  Paul  teaches  so,  who  calls  ^Matrimony  in  the 
Church  'a  great  Sacrament'  '^  (Ephes.  v.  32)  ; 

2.  The  Church  has  at  all  times  believed  and  taught 
so,  as  is  evident,  not  only  from  the  Holy  Fathers,  but 
also  from  the  fact  that  those  Sects  who  in  the  first  ages 
separated  themselves  from  us  agree  in  holding  this  doc- 
trine. 

^  St.  Paul  teaches  that  husbands  and  wives  should  be  united 
with  each  other,  as  Christ  and  His  Church  are  united.  Now, 
the  union  that  subsists  between  Christ  and  His  Church  is  super- 
natural and  replete  with  graces;  consequently,  Matrimony  is  a 
sign  to  which  invisible  grace  is  attached,  and,  therefore,  a 
Sacrament. 

6.  What,  then,  is  Matrimony  in  the  Church  of  Christ? 

jMatrimony  is  a  Sacrament  by  which  two  single  per- 
sons, man  and  woman,  are  married  to  each  other,  and 


306      CATECHISM  OF  THE  CATHOLIC  KELIGION 

receive  grace  from  God  to  discharge  the  duties  of  their 
state  faithfully  until  death. 

7.  How  is  this  Sacrament  received? 

The  bridegroom  and  the  bride  declare  before  a  duly- 
authorized  Priest  and  two  witnesses  that  they  take  each 
other  for  wife  and  husband,  whereupon  the  Priest  blesses 
their  union. 

8.  What  are  the  duties  of  married  persons? 

1.  They  should  take  the  mutual  love  of  Christ  and 
His  Church  for  their  model  and  live  with  each  other  in 
peace  and  conjugal  fidelity,  until  death  separates  them; 

2.  They  should  edify  each  other  by  leading  a  holy 
life;^ 

3.  They  should  concur  together  in  bringing  up  their 
children  in  the  fear  of  God,  and  suffer  no  servants  to  be 
in  their  house  who  might  endanger  their  innocence; 

4.  The  husband  should  treat  his  wife  with  kindness, 
support  and  cherish  her;  the  wife  should  obey  her  hus- 
band in  all  that  is  just  and  honorable,  and  conscien- 
tiously manage  the  domestic  concerns.^ 

^'Marriage  honorable  in  all,  and  the  bed  undefiled;  for  forni- 
cators and  adulterers  God  will  judge'  (Heb.  xiii.  4).  ^*As  the 
Church  is  subject  to  Christ,  so  also  let  the  wives  be  to  their 
husbands  in  all  things';  i.e.,  that  are  just  and  honorable. 
'Husbands,  love  your  wives,  as  Christ  also  loved  the  Church, 
and  delivered  Himself  up  for  it.  .  .  .  For  no  man  ever  hated 
his  own  flesh,  but  nourisheth  and  cherisheth  it,  as  also  Christ 
doth  the  Church'     (Ephes.  v.  24-29). 

9.  What  should  married  people  consider  when  they  are 
tempted  to  break  their  conjugal  fideUty? 

1.  That  by  adultery  thev  break  the  solemn  contract 
they  have  made  in  the  presence  of  God  and  of  the 
Church ; 

2.  That  they  break  the  most  sacred  bond  by  which, 
according  to  God's  disposal,  human  society  is  united  and 
kept  together; 

3.  That  they  disturb  domestic  peace,  hinder  the  good 


CATECHISM  OF  THE  CATHOLIC  RELIGION     307 

education  of  their  children,  and  destroy  the  happiness  of 
the  whole  family;  and 

4.  That  they  expose  themselves  to  the  danger  of  fall- 
ing into  disgrace  and  misery,  and  all  sorts  of  sins  and 
vices,  and  even  of  being  severely  chastised,  and  ulti- 
mately entirely  rejected  by  God  Himself. 

'He  that  is  an  adulterer  shall  destroy  his  own  soul;  he  gath- 
ereth  to  himself  shame  and  dishonor,  and  his  reproach  shall  not 
be  blotted  out'  (Prov.  vi.  32,  33). 

In  the  Old  Law  adultery  was,  by  God's  command,  punished 
with  death,  and,  in  the  Primitive  Church,  with  public  penance 
of  many  years,  like  manslaughter. 

10.  What  should  these  people  bear  in  mind  who  intend 
to  enter  the  married  state? 

1.  They  should  not  thoughtlessly,  and  without  due 
leflection,  enter  into  an  engagement  to  marry. 

2.  They  should  be  properly  instructed,  confirmed,  and 
be  free  from  impediments; 

3.  They  should  live  innocently  whilst  they  are  en- 
gaged, and  should  not  think  that,  during  that  time,  they 
are  allowed  sinful  liberties  on  that  account. 

4.  They  should  enter  the  marriage  state  with  a  pure 
and  holy  intention ;  and 

5.  Before  they  marry,  they  should  make  a  good  Con- 
fession and  worthily  receive  Holy  Communion. 

'We  are  the  children  of  saints,  and  we  must  not  be  .ioined 
together  like  heathens,  that  knoAv  not  God'   (Tob.  viii.  5). 

11.  Who  may  be  said  to  espouse  each  other  thought- 
lessly? 

1.  All  who  neglect  to  have  previous  recourse  to  God, 
and  disregard  His  will,  the  advice  of  their  parents,  and 
the  salvation  of  their  own  soul  in  the  affair  (Prov.  xix. 
14); 

2.  Those  who,  in  their  choice,  care  less  for  religion 
and  virtue  than  for  temporal  advantages,  etc. ;  and 

3.  Those  who  do  not  first  consider  whether  they  will 
be  able  to  fulfil  the  weiffhtv  duties  of  the  married  state. 


308      CATECHISM  OF  THE  CATHOLIC  RELIGION 

The  husband  should  be  able  to  maintain  his  wife  and  chi' 
dren;  he  should  not  be  a  free-thinker,  or  addicted  to  gambling 
drinking,  quarrelling,  cursing,  etc.  '  The  wife  should  be  fre 
from  vanity,  love  of  finery,  and  capriciousness ;  she  should  b 
chaste,  pious,  modest,  industrious,  and  economical.  Both  shoul 
possess  the  virtue,  intelligence,  and  knowledge  in  religious  mal 
ters  requisite  to  give  their  children  a  Christian  education. 

12.  How  is  a  binding  engagement  to  marry  entered  into 

The  engagement  must  be  in  writing  and  signed  by  th 
two  parties^  in  presence  of  the  Pastor  of  one  of  them,  o 
the  Bishop,  or  two  other  witnesses. 

13.  What  sin  do  they  commit  who  receive  the  Sacra 
ment  of  Matrimony  with  an  unholy  intention,  or  in  th( 
state  of  moral  sin? 

They  render  themselves  guilty  of  sacrilege,  and,  there 
fore,  unworthy  of  all  the  Divine  graces  and  blessings  at 
tached  to  the  Sacrament. 

14.  What  is  meant  by  an  invalid  marriage? 

It  is  one  that  is  entirely  destitute  of  effect  in  the  eye 
of  Crod  and  of  the  Church. 

15.  What  should  they  do  who  are  married  invalidly? 
They  should  go  at  once  to  the  priest  and  be  properl 

married,  or  else  separate. 

16.  What  things  make  a  marriage  invalid? 

Three  things:  1.  Imperfect  consent;  2.  want  of  prope 
form ;  or  3.  existence  of  an  impediment. 

17.  What  is  meant  by  imperfect  consent? 

It  is  consent  that  is  given  out  of  ignorance  or  fear. 

18.  What  is  meant  by  the  proper  form  of  marriage? 

It  is  that  formality  without  which  the  Church  will  no 
recognize  the  marriage,  and  consists  in  the  presence  0 
a  duly  qualified  Priest  and  at  least  two  witnesses. 

19.  What  are  impediments? 

Impediments  are  circumstances  which  from  the  natur 
of  the  case  or  the  law  of  God  or  of  the  Church  preven 
the  marriage. 

20.  How  many  kinds  of  impediments  are  there? 
There  are  two  kiiids : 

1.  Such  as  render  the  marriage  illegal,  as  for  instanc 


CATECHISM  OF  THE  CATHOLIC  RELIGION     309 

irtain   vows,   and   difference   of  religion   between   the 
arties  where  both  are  baptized. 

2.  Such  as  render  it  not  only  illegal,  but  null  if  at- 
mipted.  These  are :  lack  of  proper  age,  physical  in- 
ipacity,  bond  of  previous  marriage  still  existing,  dif- 
^rence  of  religion  between  a  Catholic  and  an  unbaptized 
erson,  sacred  orders,  solemn  religious  profession,  rela- 
onship  by  blood  or  marriage,  spiritual  relationship, 
ublic  propriety,  abduction  and  crime. 

21.  What  is  understood  by  the  '  forbidden  times  '? 

1.  The  time  which  begins  with  the  first  Sunday  of 
dvent  and  ends  with  the  Epiphany  of  our  Lord ;  and 
,  That  which  begins  Avith  Ash  Wednesday  and  ends 
ith  Low  Sunday,  within  which  times  the  Church  for- 
ids  the  solemnizing  of  marriage,  because  they  have  been 
articularly  set  apart  for  penance  and  prayer. 
This  Commandment  of  the  Church  does  not  forbid  marriages 
iring  Lent  and  Advent;  it  forbids  them  to  be  solemnized ;  that 
,  the  Priest  is  not  allowed  to  say  the  Mass  appointed  in  the 
'issal  for  the  bridegroom  and  bride,  nor  to  give  the  solemn 
iptial  benediction. 

22.  Can  the  Impediments  of  Marriage  never  be  dis- 
3ns ed  with? 

The  Church  can  dispense  with  some  when  there  are 
ifhcient  reasons,  but  not  with  all ;  on  this  subject  the 
arties  must  confer  with  their  Pastor. 

That  the  reasons  must  be  weighty,  is  evident  from  the 
ecree  of  the  Council  of  Trent  (Sess.  24,  Cli.  v.),  which  says 
lat  '  Impediments  of  marriage  are  either  never,  or  but  rarely, 
)  be  dispensed  Avith. ' 

23.  What  should  we  think  of  'mixed'  marriages — i.e., 
I  marriages  which  are  contracted  between  Catholics  and 
on-Catholics,  especially  Protestants? 

That  the  Church  has,  at  all  times,  disapproved  of  such 
larriages,  and  never  permits  them,  except  on  certain 
:)nditioiis. 

24.  Why  does  the  Church  disapprove  of  such  mar- 
ages? 

1.  Because  the  Catholic  party  is  exposed  to  great  dan- 


310      CATECHISM  OF  THE  CATHOLIC  RELIGION 

ger  of  either  losing  the  faith  or  of  becoming  indifferent ; 

2.  Because  the  Catholic  education  of  the  children  is 
generally  deficient,  and  not  seldom  impossible; 

3.  Because  the  non-Catholic  party  usually  does  not 
acknowledge  Matrimony  either  as  a  Sacrament  or  as  in- 
dissoluble, and  can,  therefore,  according  to  his  or  her 
principles,  separate,  and  marry  again,  which  the  Cath- 
olic consort  is  not  permitted  to  do ;  and 

4.  Because  for  that  very  reason  such  a  marriage  never 
is  a  true  emblem  of  the  most  intimate,  indissoluble  union 
of  Christ  with  His  Church,  which  every  Christian  mar- 
riage ought  to  be; 

5.  Because  the  happiness  of  married  life  depends, 
above  all,  on  unity  of  faith. 

19.  On  what  conditions  does  the  Church  consent  to  a 
mixed  marriage  ? 

On  these:  1.  That  the  Catholic  party  be  allowed  the 
free  exercise  of  religion;  2.  That  all  the  children  be 
brought  up  in  the  Catholic  religion  (Briefs  of  Pius 
YIII.  and  Gregory  XVI.)  ;  and  3.  That  the  Catholic 
party  earnestly  endeavor  to  gain  by  persuasion  the  non- 
Catholic  consort  to  the  true  Church. 

20.  Is  the  Church  obliged  to  require  such  conditions  ? 
Yes ;  otherwise  she  would  either  be  indifferent  to  the 

eternal  welfare  of  her  children,  or  deny  that  she  alone  is 
the  true  saving  Church. 

21.  Can,  then,  a  person  never  be  permitted  to  contract 
a  mixed  marriage,  unless  the  Catholic  education  of  the 
children  be  previously  secured  ? 

No;  for  such  a  marriage  would  be  a  grievous  sin 
against  the  Catholic  Church  and  the  spiritual  welfare  of 
the  children  that  may  be  born;  wherefore  the  Church 
can  in  no  case  give  her  consent  to  it. 

Parents  who  freely  consent  to  such  a  marriage  of  their 
child  render  themselves  guilty  of  the  same  sin  as  the  child, 
and  incur  a  severe  responsibility  before  God. 


CATECHISM   OF   THE   CATHOLIC  EELIGIC 

Application.  In  the  choice  of  a  state  of  life  co 
above  all  things,  God  and  the  salvation  of  your 
Should  you,  after  a  mature  deliberation,  think  youi  .xi 
to  be  called  to  the  married  state,  prepare  yourself  for  it 
by  prayer,  good  works,  and  especially  by  a  good  General 
Confession,  and  be  careful  not  to  follow  those  who,  by 
sin  and  vice^  draw  the  curse  of  God  upon  their  heads. 

CHAPTER  III. 

Prayer. 

§  1.  Prayer  in  General. 

1.  What  is  Prayer? 

Prayer  is  the  raising  up  of  our  minds  and  hearts  to 
God,  either  to  praise  Him,  or  to  thank  Him,  or  to  beg 
His  grace;  and  therefore  it  is  divided  into  Prayer  of 
Praise,  Prayer  of  TJianl'sg'ivlng,  and  Prayer  of  Petition. 

2.  What  does  *to  praise  God'  mean? 

To  praise  God  means  to  rejoice  at  His  infinite  Per- 
fections, and  to  glorify  and  adore  Him  on  that  account 
/'Ps.  ix.  3). 

Examples:  David  in  Lis  Psalms;  the  three  children  in  the 
fiery  furnace  (Dan.  iii.)  ;  the  Blessed  Virgin  (Luke  1,  46,  etc.)- 

3.  Are  we  bound  to  praise  God? 

Yes,  we  are;  for  this  we  were  created,  and  this  will  one 
day  be  our  eternal  occupation  in  Heaven  (Apoc.  iv.). 

'My  mouth  shall  speak  the  praise  of  the  Lord,  and  let  all 
flesh  bless  His  holy  name  for  ever,  yea  for  ever  and  ever'  (Ps. 
cxliv.  21).  'Be  ye  filled  vrith  the  Holy  Spirit,  speaking  to 
yourselves  in  psalms,  and  hymns,  and  spiritual  canticles,  sing' 
ing  and  making  melody  in  your  hearts  to  the  Lord'  (Eph.  v. 
18,  19). 

4.  Must  we  also  *  thank*  God  for  His  gifts? 

Yes;  for  ingratitude  .is  a  detestable  vice,  whereas 
gratitude  is  the  best  means  to  obtain  new  benefits. 

'In  all  things  give  thanks;  for  this  is  the  will  of  God  in 
Christ  Jesus'   (1  Thess.  v.  18). 


312     CATECHISM  OF  THE   CATHOLIC  RELIGION 

5.  Must  we  also  *beg  graces'  of  God? 

*  Ask/  says  J  esus  Christ  Himself^  '  and  it  shall  be 
given  you ;  seek,  and  yon  shall  find ;  knock,  and  it  shall 
be  opened  to  you  ^  (Luke  xi.  9). 

6.  Is  Prayer  necessary  to  all? 

Prayer  is  necessary  for  salvation  to  all  who  have  suffi- 
ciently the  use  of  reason. 

7.  Why  is  Prayer  necessary  to  all? 

Because  God  has  commanded  it,  and  because,  without 
it,  we  do  not  receive  the  graces  necessary  to  persevere  to 
the  end. 

8.  But  does  not  God  already  know  what  we  stand  in 
need  of? 

Most  certainly;  but  we  do  not  pray  to  tell  God  what 
we  stand  in  need  of,  but  to  acknowledge  Him  as  the 
Giver  of  all  good  gifts,  to  testify  our  dependence  on 
Him,  and  thereby  to  render  ourselves  more  worthy  of 
His  gifts. 

9.  What  are  the  principal  fruits  of  Prayer? 

Prayer,  1.  Unites  us  to  God;  2.  Makes  us  heavenly- 
minded;  3.  Strengthens  us  against  evil;  4.  Gives  us  zeal 
and  energy  for  good;  5.  Comforts  us  in  adversity;  and 
6.  Obtains  help  for  us  in  time  of  need,  and  the  grace  of 
perseverance  unto  death. 

Examples:  Moses  (Exod.  x\ai.  11);  Samuel  (1  Kings  xii. 
18)  ;  Judith  (Judith  ix.,  etc.)  ;  Esther  (Esther  xiv.,  etc.)  ;  the 
Machabees  (2  Mac.  xv.  27)  ;  the  first  Christians  whilst  Peter 
was  in  prison  (Acts  xii.  5,  etc.). 

10.  How  must  we  pray  that  we  may  obt:dn  these  fruits? 

We  must  pray,  1.  With  devotion;  2.  With  humility;  3. 
With  confidence;  4.  With  resignation  to  the  will  of  God; 
and  5.  With  perseverance. 

11.  When  do  we  pray  *with  devotion'? 

When  our  prayer  comes  from  the  heart,  and  we  avoid 
all  distracting  thoughts  as  much  as  possible. 


CATECHISM  OF  THE   CATHOLIC  EELIGiOX     31^ 

'This  people  honoreth  me  "with  their  lips;  but  their  heart  is 
far  from  me'   (Matt.  xv.  8). 

12.  Are  all  the  distractions  in  prayer  sinful? 

They  are  sinful  when  we  ourselves  are  the  cause  of 
them,  or  wilfully  admit  or  entertain  them;  but  when  we 
stru^ri^de  ao^ainst  them,  thev  increase  our  merit. 

DO  O  -7  1/ 

13.  What  should  we  do  in  order  that  we  may  be  less 
distracted  in  our  prayers? 

Before  our  prayers  we  should,  as  far  as  possible,  ban- 
ish all  worldly  thoughts,  and  represent  the  Omnipresent 
God  in  a  lively  manner  to  our  mind. 

'Before  prayer  prepare  thy  soul,  and  be  not  as  a  man  that 
tenipteth  God'  (Ecclus.  xviii.  23). 

14.  When  do  we  pray  *  with  humility '  ? 

AVhen  we  address  our  prayers  to  God  with  a  sincere 
acknowledgment  of  our  weakness  and  unworthiness. 

'The  prayer  of  him  that  humbleth  himself  shall  pierce  the 
clouds'  (Ecclus.  XXXV.  21). — The  Pharisee  and  the  Publican 
(Luke  xviii.). 

15.  When  do  we  pray  *  with  confidence '  ? 

When  we  firmly  hope  that  God  will  hear  our  prayer, 
inasmuch  as  it  is  conducive  to  His  honor  and  to  our  sal- 
vation. 

'Let  him  ask  in  faith,  nothing  wavering;  for  he  that  waver- 
eth  is  like  a  wave  of  the  sea,  which  is  moved  and  carried  about 
by  the  wind.  Therefore  let  not  that  man  think  that  he  shall 
receive  anything  of  the  Lord'  (James  i.  6,  7). 

16.  Why  may  and  ought  we  to  have  this  firm  hope? 

Because  God  can  give  us  all  good  things,  and,  for  the 
sake  of  Jesus,  iviJl  also  really  do  so,  as  our  Saviour  Him- 
self solemnly  assures  us,  saying :  '^  Amen,  amen  I  say  to 
3^ou,  if  you  ask  the  Father  anything  in  my  name,  He 
will  give  it  to  vou '  (John  xvi.  23;  comp.  Mark  xi.  23, 
24). 

17.  But  why  do  we  not  always  receive  what  we  ask 
for? 

1.  Either  because  we  do  not  pray  as  we  ought ;  or 


314    CATECHISM  OF  THE  CATHOLIC  RELIGION 

2.  Because  that  which  we  ask  for  is  prejudicial  to  our 
salvation;  or 

3.  Because  we  do  not  persevere  in  praying;  therefore 
we  must  also  pray  with  resignation  to  the  will  of  God, 
and  perseverance. 

1 8.  When  do  we  pray  *with  resignation  to  the  will  of 
God»? 

When  we  leave  it  entirely  to  Him  to  hear  us  when  and 
how  He  thinks  proper. 

'Father,  not  my  will,  but  Thine  be  done'   (Luke  xxii.  42). 

19.  When  do  we  pray  *  with  perseverance  *  ? 

When  we  do  not  desist,  although  we  are  not  aware  of 
being  heard,  but  continue  to  pray  the  more  fervently. 

Example  of  the  woman  of  Chanaan  (Matt,  xv.)  ;  parable  of 
the  friend  who  asks  for  three  loaves  (Luke  xi.  5-10). 

§  2.  Meditation. 

20.  Must  we  always  use  a  set  form  of  words  in  our 
prayers? 

No;  this  may  be  done  in  Vocal  Prayer;  but  there  is 
also  an  Interior  or  Mental  Prayer,  called  Meditation. 

21.  In  what  does  *  Meditation*  consist? 

It  consists  in  reflecting  upon  the  life  and  sufferings  of 
Jesus,  upon  the  P'vine  Perfections,  or  other  truths  of 
our  religion,  in  order  to  excite  in  our  hearts  pious  senti- 
ments, and  especially  good  and  efficacious  resolutions. 

22.  When  ought  we  to  pray? 

Christ  says,  '  tliat  we  ought  always  to  pray,  and  not 
to  faint '   ( Luke  xviii.  1 ) . 

23.  How  is  it  possible  to  pray  always? 

We  pray  always  when  we  frequently  raise  up  our 
minds  and  hearts  to  God,  and  oifer  up  to  Him  all  our 
labors,  sufferings,  and  pleasures.  Yet  at  certain  times 
we  are  to  pray  in  an  especial  manner. 

24.  When  are  we  thus  especially  to  pray? 

1.  In  ti]ue  of  temptation  and  other  pressing  need,  and 


CATECHISM  OF   THE  CATHOLIC  KELIGION     315 

during  private  and  public  calamities;  2.  In  the  morning 
and  at  night ;  before  and  after  meals ;  when  the  Angelus 
bell  rings ;  and  when  we  are  in  the  Church. 

25.  Why  should  we  pray  in  the  Church  especially? 

Because  the  Church  is  especially  the  house  of  God  and 
of  prayer,  where  all  that  we  see  and  hear  is  intended  to 
raise  our  minds  and  hearts  to  the  meditation  on  Divine 
things. 

26.  For  whom  must  we  pray? 

We  must  pray  for  all  men:  for  the  living  and  the 
dead;  for  friends  and  enemies;  especially  for  our  pa- 
rents, brothers  and  sisters,  benefactors,  spiritual  and 
temporal  Superiors,  and  also  for  heretics  and  infidels. 

'I  desire  therefore,  first  of  all,  that  supplications,  prayers,  in- 
tercessions, and  thanksgivings  be  made  for  all  men,  for  kings, 
and  for  all  that  are  in  high  station,  that  we  may  lead  a  quiet 
and  a  peaceable  life  in  all  piety  and  chastity'  (1  Tim.  ii.  1,  2). 

Application.  Consider  how  happy  you  are  that  you,  a 
miserable  worm  of  the  earth,  are  allowed  to  speak  to  God, 
the  Most  High,  as  a  child  speaks  to  his  father.  Pray, 
therefore,  often  and  willingly,  and  always  with  as  much 
devotion  as  you  possibly  can,  both  at  home  and  in  the 
Church. 

§  3.  The  Lord's  Prayer. 

27.  Which  is  the  most  excellent  of  all  prayers? 

The  most  excellent  of  all  prayers  is  the  Our  Father, 
or  the  Lord's  Praijer. 

28.  Why  is  the  '  Our  Father '  called  the  '  Lord's  Prayer '  ? 

Because  Christ  our  Lord  has  taught  it  to  us,  and  com- 
manded us  to  say  it  (Matt.  vi.  9-13). 

29.  What  does  the  Lord's  Prayer  contain? 

It  contains  a  short  Preface  and  Seven  Petitions. 

30.  What  do  you  call  its  *  Preface'? 

These  words:  '  Our  Father  who  art  in  Heaven/ 


316     CATECHISM  OF   THE   CATHOLIC  EELIGIOIN 

31.  What  does  the  *  Father'  remind  us  of? 

That  God  is  our  Father,  so  good  and  so  worthy  of  ven- 
eration that  there  is  no  earthly  father  like  Him;  and 
that  we,  therefore,  ought  to  pray  to  Him  with  a  child- 
like reverence,  love,  and  confidence. 

32.  Why  do  we  say  *our'  Father,  and  not  *my'  Father? 

Because,  God  being  the  Father  of  all  men,  we  are  all 
His  children,  and  should  therefore  love  one  another  as 
brothers,  and  pray  for  one  another  (Mai.  ii.  10). 

33.  Why  do  we  add  these  words:  *Who  art  in 
Heaven '  ? 

To  call  to  our  mind, 

1.  That  God,  though  He  is  everywhere,  dwells  espe- 
cially in  Heaven,  where  we  shall  one  day  see  Him  face 
to  face  (1  Cor.  xiii.  12)  ; 

2.  That  we  are  but  pilgrims  upon  earth,  and  that  our 
true  country  is  in  Heaven ;  and 

3.  That  when  we  pray,  we  must  detach  our  hearts 
from  all  earthly  things,  and  raise  them  up  to  Heaven. 

34.  What  do  we  ask  for  in  the  *  First '  Petition :  *  Hal- 
lowed be  Thy  name '  ? 

That  the  name  of  God  may  never  be  profaned  or  blas- 
phemed, but  that  God  may  be  rightly  known,  loved,  and 
honored  by  us  and  by  all  men. 

35.  Why  is  this  the  *  First'  Petition? 

Because  we  are  to  esteem  the  honor  and  glory  of  God 
more  than  all  things  else. 

36.  What  do  we  ask  for  in  the  *  Second'  Petition:  *Thy 
Kingdom  come'? 

1.  Tluit  the  kingdom  of  God,  the  Church,  may  be 
more  and  more  extended  upon  earth ; 

2.  That  the  kingdom  of  divine  grace  and  love  may 
now  be  established  in  our  hearts,  in  order  that, 

3.  After  this  life,  we  may  all  be  admitted  into  the 
kingdom  of  Heaven. 


CATECHISM  OF  THE  CATHOLIC  RELIGION    3l7 

37.  What  is  the  meaning  of  the  *  Third'  Petition:  *Thy 
win  be  done  on  earth  as  it  is  in  Heaven'? 

1.  We  ask  that  we  and  all  men  may  do  the  will  of  God 
on  earth  as  faithfully  and  cheerfully  as  the  Angels  and 
Saints  do  it  in  Heaven;  and 

2.  We  profess  that,  in  all  things,  we  submit  ourselves 
to  the  holy  will  of  God. 

38.  What  do  we  ask  for  in  the  *  Fourth'  Petition:  *Give 
us  this  day  our  daily  bread '  ? 

We  ask  that  God  would  give  us  all  that  is  daily  nec- 
essary for  our  soul  and  body. 

39.  Why  does  Christ  bid  us  ask  for  our  *  daily'  bread 
only? 

To  teach  us  that  we  should  wish  only  for  necessaries, 
not  for  riches  and  abundance. 

*  Having-  food,  and  wherewith  to  be  covered,  with  these  we 
are  content'  (1  Tim.  vi.  8). 

40.  What  do  we  ask  for  in  the  *  Fifth'  Petition:  *  For- 
give us  our  trespasses,  as  we  forgive  them  that  trespass 
against  us'? 

That  God  would  so  forgive  us  all  our  sins  as  we  for- 
give others  who  have  offended  us. 

41.  May  those  who  do  not  forgive  expect  forgiveness 
themselves? 

No;  on  the  contrary,  they  pass  judgment  upon  them- 
selves as  often  as  they  say  the  Our  Fatlier. 

*  Forgive  thy  neighbor  if  he  hath  hurt  thee;  and  then  shail 
thy  sins  be  forgiven  to  thee  when  thou  prayest'  (Ecclus.  xxviii. 
2). 

42.  What  do  we  ask  for  in  the  *  Sixth'  Petition:  *Lead 
us  not  into  temptation '  ? 

We  ask  that  God  would  remove  from  us  all  tempta- 
tions and  all  the  dangers  of  sin,  or,  at  least,  give  us  grace, 
sufficient  to  resist  them. 


318    CATECHISM  OF  THE  CATHOLIC  RELIGION 

43.  By  whom  are  we  tempted  to  sin? 

1.  By  our  own  Flesh  or  Concupiscence;  ^  for  the  flesh 
lusteth  against  the  spirit'  (Gal.  v.  17) ; 

2.  By  the  World — i.e.,  by  its  vain  pomps,  bad  exam- 
ples, and  wicked  maxims ;  and 

3.  By  the  Devil,  ^  who,  as  a  roaring  lion,  goeth  about 
seeking  whom  he  may  devour'  (1  Pet.  v.  8). 

44.  Why  does  God  permit  us  to  be  tempted? 

1.  To  keep  us  humble; 

2.  To  try  our  faithfulness  or  to  punish  our  unfaith- 
fulness; and 

3.  To  increase  our  zeal  for  virtue,  and  our  merits. 

1.  'Lest  the  greatness  of  the  revelations  should  exalt  me, 
there  was  given  me  a  sting  of  my  flesh,  an  angel  of  Satan,  to 
buffet  me'  (2  Cor.  xii.  7).  2.  'The  Lord  youi  God  trieth  you, 
that  it  may  appear  whether  you  love  Him  with  all  your  heart 
and  with  all  your  soul,  or  no'  (Deut.  xiii.  3).  'Blessed  is  the 
man  that  endureth  temptation;  for  when  he  hath  been  proved 
he  shall  receive  the  crown  of  life,  which  God  hath  promised  to 
them  that  love  him'  (James  i.  12). 

45.  Is  temptation  in  itself  a  sin? 

Temptation  in  itself  is  not  a  sin;  but  to  expose  our- 
selves heedlessly  to  temptation,  or  to  yield  to  it,  is  a  sin. 

For  our  consolation  and  instruction,  Christ  Himself  allowed 
the  Devil  to  tempt  Him  (Matt.  iv.). 

46.  What  must  we  do  in  order  that  we  may  not  yield? 

We  must  especially  watch  and  pray,  as  Christ  our 
Lord  says :  '  Watch  ye  and  pray  that  ye  enter  not  into 
temptation'  (Matt.  xxvi.  41). 

47.  What  do  we  ask  for  in  the  *  Seventh'  Petition? 
*But  deliver  us  from  evil'? 

That  God  would  preserve  us  from  all  evil  of  soul  and 
body,  especially  from  sin  and  eternal  damnation. 

48.  Why  do  we  add  the  word  *  Amen,'  or  *So  be  it'? 

To  express  by  it  our  ardent  desire,  and  also  our  con- 
fidence, of  being  heard. 

Application.    Always  say  the  Lord's  Prayer  with  rev* 


CATECHISM  OF  THE  CATHOLIC  KELIGION     319 

erential  attention,  remembering  that  we  Kdve  received  it 
from  our  Divine  Eedeemer  Himself. 

§  4.  The  Angelical  Salutation. 

49.  What  prayer  do  Catholics  usually  say  after  the  *  Our 
Father »? 

The  prayer  which  is  said  in  honor  of  the  Mother  of 
God,  and  is  called  the  Angelical  Salutation,  or  Hail 
Mary. 

50.  Why  do  we  add  the  AngeHcal  Salutation  to  the 
Lord's  Prayer? 

That  the  Most  Blessed  Mother  of  God  may  second  our 
weak  prayer  by  her  powerful  intercession  with  her  Di- 
vine Son. 

51.  How  many  parts  has  the  Hail  Mary? 

Two  parts :  A  Prayer  of  Praise  and  a  Prayer  of  Peti- 
tion. 

52.  Of  what  is  the  *  Prayer  of  Praise*  composed? 

1.  Of  the  words  of  the  Archangel  Gabriel:  'Halt 
[Mary],  full  of  grace,  the  Lord  is  icith  thee;  blessed  art 
thou  among  women  ' ;  and 

2.  Of  the  words  of  St.  Elizabeth:  'And  blessed  is  the 
fruit  of  thy  tvomb/  to  which  we  add  the  name  of  Jesus. 

'Hail'  is  a  term  of  salutation,  equivalent  to  'Ave'  or  'Salve,* 
and  means  'Be  icell/  or  'I  salute  thee.' 

53.  When  did  the  Archangel  Gabriel  speak  those 
wrords? 

AMien  he  announced  to  the  Blessed  Virgin  Mary  that 
she  would  become  the  Mother  of  God  (Luke  i.  28). 

54.  When  were  the  above  words  spoken  by  St.  Ehza- 
beth? 

"When  I\Iary  went  into  the  hill  country,  and  visited 
her  cousin  Elizabeth  (Luke  i.  42). 

55.  Why  do  we  address  Mary  by  these  words:  "Full 
^i  grace"? 

1.  Because  Mary  received  great  grace,  even  before  h^''* 


320    CATECHISM  OF  THE  CATHOLIC  RELIGION 

birth;  2.  Because  she  always  increased  in  grace;  and  3. 
Because  she  brought  forth  the  Author  of  all  grace  ? 

56.  Why  do  we  say:  *The  Lord  is  With  thee'? 

Because  God  is^  in  a  most  particular  manner,  with  the 
Blessed  Virgin,  wherefore  she  is  justly  called  the  Chosen 
Daughter  of  the  Heavenly  Father,  the  true  Mother  of 
the  Divine  Son,  and  the  Immaculate  Spouse  of  the  Holy 
Ghost. 

57.  What  is  the  meaning  of  these  words  of  praise: 
'Blessed  art  thou  among  women'? 

That  Mary  is  the  happiest  of  all  the  daughters  of  Eve : 

1.  Because  she  was  chosen  before  all  to  be  the  Mother 
of  God; 

2.  Because  she  alone  is  a  Mother  and,  at  the  same 
time,  a  Virgin ;  and 

3.  Because  the  first  woman  brought  a  curse  on  the 
world ;  Mary,  on  the  other  hand,  brought  us  salvation. 

58.  Why  do  we  add  these  words:  'Blessed  is  the  fruit 
of  thy  womb,  Jesus '  ? 

To  show  that  the  veneration  of  Mary  is  inseparable 
from  the  veneration  of  Christ,  and  that  we  praise  the 
Mother  for  the  sake  of  the  Son. 

59.  Of  what  is  the  'Prayer  of  Petition'   composed? 

Of  the  words  which  were  added  by  the  Church :  'Holy 
Mary,  Mother  of  God,  pray  for  us  sinners,  now,  and  at 
the  hour  of  our  death.    Amen/ 

60.  Why  were  these  words  added  by  the  Church? 

1.  That  we  may  profess  by  them  before  the  whole 
world  that  Mary  is  truly  Mother  of  God,  because  her 
child  is  truly  God;  and  2.  That  we  may  often  implore 
the  assistance  of  her  prayers  in  all  our  necessities,  and 
especially  for  obtaining  the  grace  of  a  happy  death. 

61.  Why  should, we  often  pray  for  a  happy  death? 

1.  Because  our  eternal  salvation  depends  on  the  last 
moments  of  our  life;  2.  Because,  at  that  critical  time,  the 
temptations  are  commonly  more  violent  and  more  dan- 


CATECHISM  OF  THE  CATHOLIC  RELIGION     321 

gerous;  and  3.  Because  perseverance  to  the  end  of  life  is 
a  special  grace,  for  which  we  ought  continually  to  pray 
(Counc.  of  Trent,  Sess.  6,  Can.  vi.  22). 

62.  Is  the  Blessed  Virgin  powerful  with  God? 

Certainly ;  for  it  has  never  been  heard  yet  that  any  one 
who  had  recourse  to  Mary,  and  with  true  devotion  im- 
plored her  intercession,  has  ever  been  abandoned  by  God 
(St.  Bernard). 

63.  "What  prayer  do  we  say  when,  morning,  noon,  and 
night  the  bell  is  rung  for  the  *Angelus'? 

We  say  the  following : 

The  Angel  of  the  Lord  declared  unto  Mary.  And  she 
conceived  of  the  Holy  Ghost.    Hail,  Mo/ry,  etc. 

Behold  the  handmaid  of  the  Lord.  Be  it  done  unto 
me  according  to  thy  word.    Hail,  Mary,  etc. 

And  the  Word  tvas  made  flesh.  And  dwelt  among  us. 
Hail,  Mary,  etc. 

Pray  for  us,  0  Holy  Mother  of  God! 

Thac  we  may  he  made  worthy  of  the  promises  of 
Christ. 

Let  us  pray: 

Pour  forth,  we  beseech  Thee,  0  Lord,  Thy  grace  into 
our  hearts,  that  we,  to  ivhom  the  Incarnation  of  Christ 
Thy  So7i  was  made  hnovjn  hy  the  message  of  an  Angel, 
may,  by  His  Passion  and  Cross,  be  brought  to  the  glory 
of  His  Besurrection,  through  the  same  Christ  our  Lord. 
Amen. 

Even  if  we  live  in  countries  or  in  places  where  such  public 
signal  is  not  given,  nevertheless,  as  this  pious  exercise  is 
strongly  recommended  by  the  Church,  and  several  Popes  have 
granted  many  spiritual  favors  and  indulgences  to  those  who 
daily  and  devoutly  practise  it,  let  us  be  careful  to  say  this 
prayer  with  great  devotion  every  day  in  the  morning,  at  noon, 
and  in  the  evening. 

64.  Why  do  we  say  this  prayer? 

1.  To   give   thanks   to   God   for  the   Incarnation   of 


322     CATECHISM  OF  THE  CATHOLIC  EELIGION 

Christ;  and  2.   To  honor  the  Blessed  Virgin,  and  to 
recommend  ourselves  to  her  protection. 
65.  What  is  the  *  Rosary'? 

It  is  a  very  useful  and  easy  form  of  prayer,  mental  as 
well  as  vocal,  which  was  spread  by  St.  Dominic  in  the 
thirteenth  century,  was  approved  by  the  Church,  and 
has,  since  then,  always  been  practised  and  recommended 
by  her. 

This  form  of  prayer  is  called  Rosary  because  it  is,  as  it 
were,  a  cliaiilet  of  the  most  beautiful  prayers  and  meditations, 
wherein  the  principal  mysteries  of  our  religion  are  wreathed 
like  fragrant  roses.  Hence  the  name.  It  is  divided  into  three 
parts,  each  part  consisting  of  five  Mysteries.  The  first  five, 
called  the  Joyful  Mysteries,  are:  The  Annunciation,  The  Visita- 
tion, The  Birth  of  our  Lord,  The  Presentation  of  our  Lord  in 
the  Temple,  The  Finding  of  our  Lord  in  the  Temple.  The  sec- 
ond five,  called  the  Sorrowful  Mysteries,  are:  The  Prayer  and 
Bloody  Sweat  of  our  Lord  in  the  Temple,  The  Scourging  of 
our  Lord  at  the  Pillar,  The  Crowning  of  our  Lord  with  Thorns, 
Our  Lord  Carrying  His  Cross,  The  Crucifixion  of  our  Lord.  The 
third  five,  called  the  Glorious  Mysteries,  are:  The  Resurrection 
of  our  Lord,  The  Ascension  of  our  Lord  into  Heaven,  The  De- 
scent of  the  Holy  Ghost  on  the  Apostles,  The  Assumption  of 
the  Blessed  Virgin  Mary  into  Heaven,  The  Crowning  of  the 
Blessed  Virgin  Mary  in  Heaven.  It  is  true  that  in  the  Rosary 
the  same  salutation  is  often  repeated;  but  this  ought  not  to 
surprise  us  more  than  that,  in  Psalm  cxxxv.  the  words,  'His 
mercy  endureth  for  ever,'  are  repeated  twenty-seven  times; 
or  that  the  Angels  in  Heaven  incessantly  sing,  'Holy,  holy, 
holy. '  Nor  ought  this  practice  to  appear  tedious  to  us,  since  the 
mind  is,  in  the  mean  time,  to  be  occupied  with  the  contempla- 
tion of  the  Holy  Mysteries. 

The  titles  of  honor^  which  are  given  to  our  Blessed  Lady  in 
the  Litany  of  Loretto,  as  Mystical  Eose,  Tower  of  David,  Morn- 
ing Star,  etc.,  are  figurative  expressions  taken  from  the  Holy 
Scripture,  and  are  applied  to  her  on  account  of  the  eminent 
privileges  and  graces  conferred  on  her. 

Applicatio7i.  Honor  the  Blessed  Virgin  in  a  most 
particular  and  childlike  manner.  Implore  her  assistance 
in  all  your  necessities  and  concerns,  and  strive  eagerly  to 
imitate  her  charity,  patience,  purity,  and  other  virtues. 


CATECHISM  OF   THE   CATHOLIC  RELIGION     323 

CHAPTEE    IV. 

Sacramextals. 

1.  What  do  we  usually  understand  by  Sacramentals? 

By  Sacraitientals  we  understand, 

1.  All  those  things  which  the  Church  blesses  or  conse- 
crates for  the  Divine  Service,  or  for  our  own  pious  use : 
as  Holy  Water,  Oil,  Salt,  Bread,  Wine,  'Palms,  Altars, 
Chalices,  etc. ; 

2.  Also  the  Exorcisms,  Blessings,  and  Consecrations 
•used  by  the  Church. 

2.  Why  are  such  things  called  Sacramentals? 

They  are  called  Sacramentals  because  they  resemble 
the  Sacraments,  though  they  are  essentially  different 
from  them. 

3.  What  is  the  difference  between  the  Sacramentals 
and  the  Sacraments? 

1.  The  Sacraments  were  instituted  by  God,  and  op- 
erate by  the  power  which  God  gave  them;  the  Sacra- 
mentals, on  the  contrary,  were  instituted  by  the  Church, 
and  produce  their  effects  by  the  prayers  and  blessings 
of  the  Church ; 

3.  The  Sacraments  have  an  infallible  effect,  unless  we 
put  an  obstacle  in  their  way;  but  the  effect  of  the  Sacra- 
mentals depends  principally  on  the  pious  intention  of 
the  person  who  makes  use  of  them ; 

3.  The  Sacraments  effect  immediately  inward  sancti- 
fication,  whereas  the  Sacramentals,  by  imparting  minor 
graces,  only  contribute  towards  it,  and  protect  us  also 
from  temporal  evils ; 

4.  The  Sacraments  are  in  general  necessary,  and  com- 
manded by  God ;  but  the  Sacramentals  are  only  recom- 
mended by  the  Church  as  useful  and  wholesome. 

4.  Why  does  the  Church  consecrate  or  bless  the  things 
belonging  to  the  Divine  Service? 

The  Church  consecrates  or  blesses  all  those  thinsrs  that 


324    CiVTECHISM  OF   THE  CATHOLIC  EELIGION 

belong  to  the  Divine  Service,  as  Churches,  Altars,  Bells, 
Vestments,  etc.,  1.  In  order  to  sanctify  them,  and  dedi- 
cate them  peculiarly  to  the  Divine  Service;  and  2.  To 
render  them  more  venerable  and  salutary  to  us.  (An- 
niversary of  the  Dedication  of  a  Church.) 

*  Every  creature  is  sanctified  by  the  word  of  God  and  prayer ' 
(1  Tim.  iv.  5).  Thus,  even  in  the  Old  Law,  the  altar  and  all  the 
vessels  thereof  were  sprinkled  and  anointed,  as  the  Lord  had 
commanded    (Levit.  viii.   11). 

5.  Why  does  the  Church  bless  also  Bread,  Wine,  the 
Fruits  of  the  field,  and  such  like  things? 

The  Church  blesses  these  things, 

1.  After  the  example  of  Jesus  Christ,  who  also  blessed 
loaves  and  fishes  (Luke  ix.  16)  ; 

2.  That  ^to  them  that  love  God,  all  things  [may] 
work  together  unto  good^  (Eom.  viii.  28)  ;  and 

3.  That  as  by  the  sin  of  Adam  the  curse  of  God  ex- 
tended to  all  the  creatures  of  the  earth  (Gen.  iii.  17;. 
Eom.  viii.  20-22),  so  also  His  blessings  may  be  poured 
out  over  all. 

From  our  birth  to  our  death  the  Church  incessantly  shows  her 
Jove  and  solicitude  for  us:  she  prays  for  us,  consoles  us,  helps 
us,  blesses  us;  even  over  our  last  place  of  rest — the  cemetery 
and  grave — she  pronounces  her  blessing. 

6.  Why  should  we  especially  make  a  devout  use  of  the 
Sacramentals? 

Because  we  share  through  them  in  the  prayer  and 
blessing  of  the  whole  Church,  in  the  name  of  which  the 
Priest  consecrates  and  blesses. 

If  in  the  Old  Law  the  blessing  of  the  patriarchs  was  so  highly 
esteemed,  how  much  more  should  we  esteem  the  blessing  of  the 
Cliurch,  which  Christ  has  entrusted  with  the  inexhaustible  treas- 
ure of  His  means  of  grace  and  salvation! 

7.  Has,  then,  the  prayer  of  the  Church  a  particular 
efficacy? 

Yes,  the  prayer  of  the  Church  has  a  particular  efficacy, 
1.  Because  she  is  the  Body  of  Christ,  animated  and 
guided  by  His  Spirit;  and 


CATECHISM  OF  THE  CATHOLIC  EELIGION     325 

2.  Because  her  prayer  is  always  united  with  the  pr'^yer 
of  Jesus  and  His  Saints. 

8.  What  does  the  Church  usually  pray  for  when  she 
consecrates  or  blesses? 

She  prays  for  the  averting  of  the  judgments  of  God, 
for  protection  against  the  devil,  for  peace,  blessing,  well- 
being  of  the  soul  and  body,  etc. 

That  the  Church  should  use  symbolical  signs,  especially  the 
Sign  of  the  Cross,  and  blessed  things,  as  Holy  Water,  Holy  Oils, 
Agnus  Dei's,  Palms,  etc.,  in  imparting  her  blessing  and  the 
fruits  of  her  prayer,  ought  not  to  surprise  us  more  than  that 
God,  both  in  the  Old  and  New  Testament,  was  pleased  to  dis- 
tribute His  graces  and  blessings  to  the  people  by  means  of 
various  signs  and  things  (see  Num.  xxi.  9;  Tob.  vi.  8  and  11; 
4  Kings  V.  and  xiii.;   Mark  vi.  13,  etc.). 

9.  How  should  we  use  Holy  Water? 

A  pious  Christian  sprinkles  himself  with  Holy  Water 
not  only  when  he  enters  or  leaves  the  Church,  but  also 
in  his  house,  when  rising  and  going  to  bed,  when  going 
out  and  returning,  and  on  many  other  occasions ;  and,  at 
the  same  time,  he  begs  of  God  that,  through  the  Blood 
of  Jesus  Christ,  he  may  be  more  and  more  purified,  and 
be  protected  in  all  dangers  of  soul  and  body. 

10.  Why  are  the  people  sprinkled  with  Holy  Watef 
before  High  Mass? 

Because  we  should  be  pure  and  holy  when  we  appear 
in  the  presence  of  God,  and  pray  to  Him. 

Application.  Beware  of  being  indifferent  to  the 
prayers  and  blessings  of  the  Church,  but  respect  and 
esteem  them,  and  use  all  things  blessed  by  the  Church, 
especially  Holy  Water,  with  due  reverence  and  devotion. 


326    CATECHISM  OF  THE  CATHOLIC  RELIGION 

CHAPTEE   Y. 

Eeligious  Practices  and  Ceremonies  in  General^ 
AND  ON  Some  in  Particular. 

1.  What  do  we  understand  by  *  Religious  Ceremonies'? 

By  Religious  Ceremonies  we  understand  certain  sig- 
nificant signs  or  actions,  which  the  Church  has  estab- 
lished for  the  celebration  of  the  Divine  Service. 

2.  Why  is  the  instruction  on  'Prayer'  and  the  'Sacra- 
mentals'  followed  here  by  the  explanation  of  'Religious 
Practices  and  Ceremonies'? 

1.  Because  Eeligious  Ceremonies  have  been  instituted 
to  give  praise  and  glory  to  God,  no  less  than  Prayer  it- 
self;  and  2.  Because  they  help  us  to  raise  our  souls  to 
God  and  to  the  contemplation  of  Divine  things,  and 
consequently  to  pray  with  attention  and  devotion. 

3.  How  do  Ceremonies  help  us  to  raise  our  souls  to 
God  and  Divine  things? 

They  help  us,  1.  Because  they  render  the  Divine  Ser- 
vice more  solemn,  and  thereby  hold  our  attention,  and 
draw  it  from  earthly  objects  to  God;  and  2.  Because  they 
represent  in  a  visible  manner  before  our  eyes  mysteries 
invisible  in  themselves,  and  thereby  render  it  easier  for 
us  to  meditate  on  them. 

4.  Are  not  Ceremonies  idle  Observances? 

Not  at  all;  for,  1.  God  Himself  prescribed,  under  se- 
vere penalties,  several  kinds  of  Ceremonies  to  the  Jews ; 

2.  Christ  our  Lord  also  used  various  Ceremonies;  and 

3.  He  Himself  instituted  sacramental  signs  or  Ceremo- 
nies. 

1.  See  the  Book  of  Leviticus,  2.  For  instance,  when  He 
healed  the  man  that  was  deaf  and  dumb  (Mark  vii.)  ;  when 
He  gave  sight  to  the  man  born  blind  (John  ix.)  ;  when  He 
breathed  on  His  disciples,  and  imparted  to  them  the  Holy 
Ghost  (John  xx.).  3.  When  He  instituted  the  Holy  Eucharist, 
Baptism,  etc. 


CATECHISM  OF   THE  CATHOLIC  RELIGION     337 

5.  But  must  we  not  adore  God  in  spirit  and  in  truth? 
(John  iv.  24.) 

By  all  means;  and  therefore  tlie  Church  wishes  that 
we  should  not  merely  assist  at  the  Ceremonies,  but  also 
understand  their  meaning,  and  accompany  them  with 
prayer  and  pious  sentiments. 

6.  Has,  then,  every  Religious  Ceremony  a  meaning? 

Yes;  all  things  which  the  Church  makes  use  of  for 
celebrating  the  Divine  Service  have  a  mystical  signifi- 
cation, and  are  intended  to  excite  our  souls  to  lively  sen- 
timents of  devotion. 

For  the  Ceremonies  of  Baptism,  see  pages  254  and  255;  of 
Confirmation,  pages  257  to  259;  of  the  Mass,  pages  267  to  271; 
of  the  Blessing  of  water,  salt,  oil,  etc.,  see  pages  323,  324,  etc. 

7.  But  are  there  not  also  Religious  Ceremonies  and 
Practices  which  are  useless  and  superfluous? 

No;  that  which  the  holy  infallible  Church  ordains, 
approves,  or  practises,  cannot  but  be  useful  and  profit- 
able to  us,  because  she  is  always  guided  by  the  Holy 
Ghost. 

8.  What  is,  then,  the  use  of  *  Incense*? 

Incense  is  an  emblem  of  reverence  and  of  prayer  which 
should  ascend  to  Heaven  as  a  sweet  odor  before  God  (Ps. 
cxl.  2). 

9.  What  do  the  'Lighted  Candles'  signify? 

They  signify  Faith  which  enlightens,  Hope  which 
soars  above  this  world,  and  Charity  which  inflames ;  and 
they  recall  also  to  our  mind  those  times  of  persecution 
when  the  Christians  celebrated  the  Divine  Service  in 
Catacombs  or  subterranean  caverns. 

10.  What  do  the  Candles  blessed  on  the  Feast  of  the 
Purification  of  the  Blessed  Virgin  Mary  especially  call  to 
our  mind? 

The  words  of  Simeon,  that  Jesus  is  '  a  Light  to  the 
revelation  of  the  Gentiles.^  ^  and  that  we  also  are  to  walk 
as  ^children  of  the  Light'  (Luke  ii.  32 ;  Ephes.  v.  8). 


328    CATECHISM   OF   THE   CATHOLIC  KELIGION 

-  That  is  to  say,  a  Light  to  be  revealed  to  the  Gentiles,  or  to 
lighten  the  Gentiles. 

11.  What  does  the  *  Paschal  Candle'  remind  us  of? 

It  reminds  us  of  Jesus  Christ,  risen  from  the  dead, 
who  rescued  us  from  the  slavery  of  Satan,  as  formerly 
the  pillar  of  fire  led  the  Children  of  Israel  out  of  the 
bondage  of  the  Egyptians  (Exod.  xiv.  20). 

12.  What  do  the  *Ashes '  blessed  on  Ash-Wednesday  call 
to  our  remembrance? 

That  we  sliould  humble  ourselves,  and  sincerely  re- 
pent; therefore  the  Priest,  whilst  he  puts  ashes  on  our 
heads,  says :  '  Eemember,  man,  that  thou  art  dust,  and 
into  dust  thou  shalt  return^  (Gen.  iii.  19). 

Ashes  were  even  in  the  Old  Testament  an  emblem  of  penance 
ind  humility. — Examples:  The  Ninivites,  Judith,  Esther,  etc. 

13.  What  do  the  *  Palms'  on  Palm-Sunday  call  to  our 
mind? 

The  triumphal  entrance  of  our  Lord  into  Jerusalem, 
and  His  victory  over  Hell ;  and  that  we  also  should  strive 
to  gain  the  palm  of  eternal  life. 

14.  For  what  end  are  'Public  SuppUcations '  and  *  Pro- 
cessions' made? 

1.  To  praise  God  also  publicly,  to  thank  Him,  to 
draw  down,  by  our  prayers.  His  protection  and  blessing 
upon  town  and  country,  and  to  avert  His  chastisements ; 

2.  To  proclaim  the  victory  and  triumph  of  the  Catho- 
lic Eeligion,  for  which  purpose  the  Cross  and  Banner 
precede;  and 

3.  To  remind  us  that  we  are  but  pilgrims  in  this 
world,  and  that  we  should  constantly  walk  before  God. 

We  meet  with  examples  of  such  Public  Supplications  and  Pro- 
cessions as  early  as  the  most  ancient  times  of  Christianity. 

15.  What  should  we  think  of  *  Pilgrimages '  ? 

When  they  are  made  according  to  the  intentions  of  the 
Church,  they  are  certainly  much  to  be  commended ;  nay, 


CATECHISM  OF  THE  CATHOLIC  EELIGtON    329 

they  are  even  confirmed  by  the  example  of  tiie  faints, 
and  by  the  Indulgences  of  the  Church. 

It  is  true  that  God  is,  and  hears  us,  everywhere ;  aevertheless, 
He  may  be  more  disposed  to  hear  us  in  certain  places,  as  well  as 
at  certain  times.  Moreover,  in  Places  of  Pilgrimage  there  are 
many  things  calculated  to  excite  us  to  pray  with  greater  fervor 
and  confidence,  and,  therefore,  with  more  chances  of  being 
heard.  Should  abuses  intervene,  not  the  Pilgrimages,  but  the 
Cbuses,  should  be  condemned. 

i6.  How  does  the  Church  wish  Pilgrimages  to  be  made? 

The  Church  wishes,  1.  That  we  should  not  neglect  for 
them  the  urgent  duties  of  our  state  or  profession;  2. 
That  we  should  have  a  good  intention;  3.  That  we  should 
well  employ  the  time  engaged  in  them,  and  patiently 
endure  the  hardships  which  attend  them;  and  4.  That 
we  should  pray  fervently  at  the  Holy  Place,  and,  if  pos- 
sible, go  there  to  Confession  and  Communion. 

17.  Have  Pilgrimages  long  been  in  use? 

They  were  in  use  even  under  the  Old  Law,  where  we 
see  that,  by  an  express  command  of  God,  the  Israelites 
went  on  a  pilgrimage  to  the  Temple  of  Jerusalem,  as  did 
also  Jesus  and  Mary.  x4nd  the  first  Christians  went  fre- 
quently to  the  place  where  Christ  lived  and  sujffered, 
and  to  the  tombs  of  the  Apostles  and  holy  Martyrs. 

18.  What  are  *  Confraternities '  ? 

They  are  pious  Associations,  generally  approved  of  by 
the  Popes,  and  established  for  the  purposes  of  mutual 
prayer,  encouragement,  and  assistance  in  the  perform- 
ance of  good  works  and  the  frequentation  of  the  Sacra- 
ments. 

Since  Confraternities  conduce  much  to  holiness  of  life,  when 
the  rules — which,  however,  as  such,  do  not  bind  under  pain  of 
any  sin — are  well  kept,  the  Church  has  granted  them  ample  In- 
dulgences; yet  all  are  free  to  apply  or  not  for  admittance  into 
them. 

Application.  Take  part  with  great  devotion  in  the 
liaUgious  Practices  and  Ceremonies  of  the  Church,  and 


330    CATECHISM  OF  THE  CATHOLIC  RELIGION 

never  suffer  yourself  to  be  diverted  from  them  either  by 
the  mockery  or  example  of  impious  or  thoughtless 
people. 


RECAPITULATION 


1,  *  Our  Religion  is  Divine.' 

This  is  proved  by  her  History  from  the  Creation  of 
the  world  to  the  present  time;  viz.,  by  her  age,  her 
Founder,  her  propagation,  her  duration,  her  blessings, 
and  fruits,  etc.  (See  Short  History  of  Revealed  Re- 
ligion.) 

2.  *This  our  Divine  Religion  teaches.' 

That  we  are  in  this  world  in  order  that  we  may  serve 
God  in  this  life,  and  be  eternally  happy  with  Him  here- 
after in  Heaven.  (See  Introduction,  pp.  71  and  72.) 
Por  this  end  we  must, 

1.  Believe  all  that  God  has  revealed  (Part  I.). 

2.  Keep  all  the  Commandments  which  God  has  given 
us  either  Himself  or  through  His  Church ;  consequently, 
also  avoid  Sin,  by  which  the  Divine  Command  is  broken, 
and  strive  to  lead  a  virtuous  life  (Part  II.). 

3.  But  this  we  cannot  do  without  the  grace  of  God. 
Therefore  we  must  also  make  use  of  the  Means  of  Grace 
which  God  has  ordained;  namely,  the  Sacraments  and 
^rayer  (Part  III.). 

THE  END. 


